HOMILIES OF
ST. JOHN CHRYSOSTOM
ON THE EPISTLE TO THE HEBREWS
HOMILIES V TO IX (CHAPTERS 2 TO 6)

HOMILY V.

HEBREWS ii. 16, 17.

"For
verily He taketh not hold of Angels, but of the seed of Abraham He taketh
hold.(1) Wherefore
in
all things it behooved Him to be made like
unto His brethren."

[1.] PAUL
wishing to show the great kindness of God towards man, and the Love which
He had for the
human race,
after saying: "Forasmuch then as the
children were partakers of blood and flesh, He also Himself likewise took part
of the same" (c. v. 14)--follows up the subject in this passage. For do
not regard lightly what is spoken, nor think this merely a slight [matter],
His taking on Him our flesh. He granted not this to Angels; "For verily
He taketh not hold of Angels, but of the seed of Abraham." What is it
that he saith? He took not on Him an Angel's nature, but man's. But what is "He
taketh hold of"? He did not (he means) grasp that nature, which belongs
to Angels, but ours. But why did he not say, "He took on Him," but
used this expression, "He taketh hold of"? It is derived from the
figure of persons pursuing those who turn away from them, and doing everything
to overtake them as they flee, and to take hold of them as they are bounding
away. For when human nature was fleeing from Him, and fleeing far away (for
we "were far off"--Eph. ii. 13), He pursued after and overtook us.
He showed that He has done this only out of kindness, and love, and tender
care. As then when he saith, "Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation" (c. i. 14)--he
shows His extreme interest in behalf of human nature, and that God makes great
account of it, so also in this place he sets it forth much more by a comparison,
for he says, "He taketh not hold of angels." For in very deed it
is a great and a wonderful thing, and full of amazement that our flesh should
sit on high, and be adored by Angels and Archangels, by the Cherubim and the
Seraphim. For myself having oftentimes thought upon this, I am amazed at it,
and imagine to myself great things concerning the human race. For I see that
the introductions are great and splendid, and that God has great zeal on behalf
of our nature.

Moreover
he said not "of men (simply) He taketh hold," but wishing
to exalt them [the Hebrews] and to show that their race is great and honorable,
he says, "but of the seed of Abraham He taketh hold."

"Wherefore it behooved [Him] in all things to be made like unto His brethren." What
is this, "in all things"? He was born (he means), was brought up,
grew, suffered all things necessary, at last He flied. This is, "in all
things to be made like unto His brethren." For after he had discoursed
much concerning His majesty and the glory on high, he then begins concerning
the dispensation. And consider with how great power [he doth this,]. How he
represents Him as having great zeal to be made like unto us": which was
a sign of much care. For having said above, "Inasmuch then as the children
were partakers of flesh and blood, He also Himself in like manner took part
of the same"; in this place also he says, "in all things to be made
like unto His brethren." Which is all but saying, He that is so great,
He that is "the brightness of His glory," He that is "the express
image of His person," He that "made the worlds," He that "sitteth
on the right hand of the Father," He was willing and earnest to become
our brother in all things, and for this cause did He leave the angels and the
other powers, and come down to us, and took hold of us, and wrought innumerable
good things. He destroyed Death, He cast out the devil from his tyranny, He
freed us from bondage: not by brotherhood alone did He honor us, but also in
other ways beyond number. For He was willing also to become our High Priest
with the Father: for he adds,

[2.] "That He might become a merciful and faithful High Priest in things
pertaining to God." For this cause (he means) He took on Him our flesh,
only for Love to man, that He might have mercy upon us. For neither is there
any other cause of the economy, but this alone. For He saw us, cast on the
ground, perishing, tyrannized over by Death, and He had compassion on us. "To
make reconciliation," he says," for the sins of the people. That
He might be a merciful and faithful High Priest."

What is "faithful"?
True, able. For the Son is a faithful High Priest, able to deliver from their
sins
those whose High Priest He is. In order then
that He might offer a sacrifice able to purify us, for this cause He has become
man.

Accordingly
he added, "in things pertaining to God,"--that is, for
the sake of things in relation to God. We were become altogether enemies to
God, (he would say) condemned, degraded, there was none who should offer sacrifice
for us. He saw us in this condition, and had compassion on us, not appointing
a High Priest for us, but Himself becoming a High Priest. In what sense He
was "faithful," he added [viz.], "to make reconciliation for
the sins of the people."

Ver. 18. "For," he says, "in that He hath suffered Himself
being tempted, He is able to succor them that are tempted." This is altogether
low and mean, and unworthy of God. "For in that He hath suffered Himself," he
says. It is of Him who was made flesh that he here speaks, and it was said
for the full assurance of the hearers, and on account of their weakness. That
is (he would say) He went through the very experience of the things which we
have suffered; "now" He is not ignorant of our sufferings; not only
does He know them as God, but as man also He has known them, by the trial wherewith
He was tried; He suffered much, He knows how to sympathize. And yet God is
incapable of suffering: but he describes here what belongs to the Incarnation,
as if he had said, Even the very flesh of Christ suffered many terrible things.
He knows what tribulation is; He knows what temptation is, not less than we
who have suffered, for He Himself also has suffered.

(What
then is this, "He is able to succor them that are tempted"?
It is as if one should say, He will stretch forth His hand with great eagerness,
He will be sympathizing.)

[3.] Since
they wished for something great, and to have an advantage over the [converts]
from the
Gentiles, he
shows that they have an advantage in this
while he did not hurt those from the Gentiles at all. In what respect now is
this? Because of them is the salvation, because He took hold of them first,
because from that race He assumed flesh. "For," he says, "He
taketh not hold of angels, but of the seed of Abraham He taketh hold." Hereby
he both gives honor to the Patriarch, and shows also what "the seed of
Abraham" is. He reminds them of the promise made to him, saying, "To
thee and to thy seed will I give this land" (Gen. xiii. 15 ); showing
by the very least thing, the nearness [of the relationship] in that they were "all
of one." But that nearness was not great: [so] he comes back to this,
and thenceforward dwells upon the dispensation which was after the flesh, and
says, Even the mere willing to become than was a proof of great care and love;
but now it is not this alone, but there are also the undying benefits which
are bestowed on us through Him, for, he says, "to make reconciliation
for the sins of the people."

Why said
he not, of the world, instead of" the people"? for He bare
away the sins of all. Because thus far his discourse was concerning them [the
Hebrews]. Since the Angel also said to Joseph, "Thou shalt call His name
Jesus, for He shall save His people." (Matt. i. 21.) For this too ought
to have taken place first, and for this purpose He came, to save them and then
through them the rest, although the contrary came to pass. This also the Apostles
said at the first, "To you [God] having raised up His Son, sent [Him]
to bless you" (Acts iii. 26): and again, "To you was the word of
this Salvation sent." (Acts xiii. 26.) Here he shows the noble birth of
the Jews, in saying, "to make reconciliation for the sins of the people." For
a while he speaks in this way. For that it is He who forgives the sins of all
men, He declared both in the case of the paralytic, saying, "Thy sins
are forgiven" (Mark it. 5); and also in that of Baptism: for He says to
the disciples, "Go ye and teach all nations, baptizing them in the Name
of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii.
19.)

[4.] But when Paul has once taken in hand the flesh, he proceeds to utter
all the lowly things, without any fear: for see what he says next:

Chap.
iii. 1, 2. "Wherefore,
holy brethren, partakers of the heavenly calling, consider the Apostle and
High Priest of our profession, Christ Jesus,
who was faithful to Him that appointed [or made] Him, as also Moses [was faithful]
in all His house."

Being
about to place Him before Moses in comparison, he led his discourse to the
law of the high-priesthood;
for they all had a high esteem for Moses:
moreover, he is already beforehand casting down the seeds of the superiority.
Therefore he begins from the flesh, and goes up to the Godhead, where there
was no longer any comparison. He began from the flesh [from His Human nature],
by assuming for a time the equality, and says, "as also Moses in all His
house": nor does he at first show His superiority lest the hearer should
start away, and straightway stop his ears. For although they were believers,
yet nevertheless they still had strong feeling of conscience as to Moses. "Who
was faithful," he says, "to Him that made Him"--made [Him] what? "Apostle
and High Priest." He is not speaking at all in this place of His Essence,
nor of His Godhead; but so far conCerning human dignities.

"As also Moses in all His house," that is, either among the people,
or in the temple. But here he uses the expression "in His house," just
as one might say, concerning those in the household; even as some guardian
and steward of a household, so was Moses to the people. For that by "house" he
means the people, he added, "whose house we are" (c. iii. 6); that
is, we are in His creation, Then [comes] the superiority.

Ver. 3. "For this man was counted worthy of more glory than Moses," (Again
[he is speaking] of the Flesh)," inasmuch as he who hath builded(1) [the
house] hath more honor than the house"; [Moses] himself also (he means)
was of the house. (Moreover he did not say, For this one was a servant, but
the Other a master, but he covertly intimated it.) If the people were the house
and he was of the people, then he certainly was of the household. For so also
we are accustomed to say, such an one is of such an one's house. For here he
is speaking of a house, not of the temple, for the temple was not constructed
by God, but by men. But He that made(2) him [is] God. Moses he means. And see
how he covertly shows the superiority. "Faithful," he says, "in
all His house," being himself also of the house, that is, of the people.
The builder has more honor than the house, yet he did not say "the artificer
hath more honor than his works," but "he that hath builded the house,
than the house." (Ver. 4.) "But He that built all things is God." Thou
seest that he is speaking not about the temple but about the whole people.

Ver. 5. "And Moses verily [was] faithful in all His house, as a servant,
for a testimony of those things which were to be spoken." See also another
point of superiority, that [which is derived] from the Son and the servants.
You see again that by the appellation of The Son, he intimates true relationship.
(Ver. 6.) "But Christ as a Son over His own house." Perceivest thou
how he separates the thing made and the maker, the servant and the son? Moreover
He indeed enters into His Father's property as a master, but the other as a
servant.

"Whose" [i.e.] God's "house are we, if we hold fast the confidence
and the rejoicing of the hope firm unto the end." Here again he encourages
them to press forward nobly, and not to fall: for we shall be the "house" of
God (he says), as Moses was, "if we hold fist our confidence and our rejoicing
firm unto the end." He however (he would say) that is distressed in his
trials, and who falls, doth not glory: he that is ashamed, he that hideth himself,
has no confidence, he that is perplexed doth not glory.

And then
he also commends them, saying, "if we hold fast the confidence
and the rejoicing of the hope firm unto the end," implying that they had
even made a beginning; but that there is need of the end, and not simply to
stand, but to have their hope firm "in full assurance of faith," without
being shaken by their trials.

[5.] And
be not astonished, that the [words] "Himself being tempted" (c.
ii. 18) are spoken more after the manner of men. For if the Scripture says
of the Father, who was not made flesh, "The Lord looked down from heaven,
and beheld all the sons of men" (Ps. xiv. 2), that is, accurately acquainted
Himself with all things; and again, "I will go down, and see whether they
do altogether according to the cry of them" (Gen. xviii. 21); and again, "God
cannot endure the evil ways of men" (Gen. vi. 5?), the divine Scripture
shows forth the greatness of His wrath: much more, who even suffered in the
flesh, these things are said of Christ. For since many men consider experience
the most reliable means of knowledge, he wishes to show that He that has suffered
knows what human nature suffers.

"Whence(3) holy brethren" (he says "whence" instead of "for
this cause"), "partakers of an heavenly calling"--(seek nothing
here, if ye have been called yonder--yonder is the reward, yonder the recompense.
What then?) "Consider the Apostle and High Priest of our profession, Christ
Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful]
in all His house." (What is "who was faithful to Him that appointed
Him?" it is, well disposed, protecting what belongs to Him, not allowing
them to be lightly carried away, "as also Moses in all His house ")
that is, know who your High Priest is, and what He is, and ye will need no
other consolation nor encouragement. Now he calls Him "Apostle," on
account of His having been "sent," and "high priest of our profession," that
is of the Faith. This One also was entrusted with a people, as the other with
the leadership of a people, but a greater one and upon higher grounds.

"For a testimony of those things which shall be spoken." What meanest
thou? Doth God receive the witness of man? Yes, certainly. For if He call to
witness heaven and earth and hills (saying by the prophet, "Hear, O heaven,
and give ear, O earth, for the Lord hath spoken"--Isa. i. 2--and "Hear
ye ravines,(1) foundations of the earth, for the Lord hath a controversy with
His people"--Mic. vi. 2), much more men; that is, that they may be witnesses,
when themselves [the Jews] shameless.

Ver. 6. "But Christ as a Son." The one takes care of the property
of others, but this One of His own. "And the rejoicing of the hope." Well
said he "of the hope." For since the good things were all in hope,
and yet we ought so "to hold it fast," as even now to glory as for
things which had already come to pass: for this cause he says, "the rejoicing
of the hope."

And adds, "let us hold it firm unto the end." (Rom. viii. 24.) For "by
hope we are saved"; if therefore "we are saved by hope," and "are.
waiting with patience" (Rom. viii. 25), let us not be grieved at present
things, nor seek now those that have been promised afterwards; "For" (he
says) "hope which is seen is not hope." For since the good things
are great, we cannot receive them here in this transitory life. With what object
then did He even tell us of them beforehand, when He was not about to give
them here? In order that by the promise He might refresh our souls, that by
the engagement He might strengthen our zeal, that He might anoint [preparing
us for our contests] and stir up our mind. For this cause then all these things
were done.

[6.] Let us not then be troubled, let no man be troubled, when he seeth the
wicked prospering. The recompense is not here, either of wickedness or of virtue;
and if in any instance there be either of wickedness or of virtue, yet is it
not according to desert, but merely as it were a taste of the judgment, that
they who believe not the resurrection may yet even by things that happen here
be brought to their senses. When then we see a wicked man rich, let us not
be cast down; when we see a good man suffering, let us not be troubled. For
yonder are the crowns, yonder the punishments.

Yea and
in another point of view, it is not possible either that a bad man should
be altogether bad,
but he
may have some good things also: nor again
that a good man should be altogether good, but he may also have some sins.
When therefore the wicked man prospers, it is for evil on his own head, that
having here received the reward of those few good things, he may hereafter
be utterly punished yonder; for this cause does he receive his recompense in
this life. And happy is he most of all who is punished here, that having put
away all his sins, he may depart approved, and pure, and without having to
be called to account. And this Paul teacheth us when he says, "For this
cause many [are] weak and sickly among you, and many sleep." (1 Cor. xi.
30.) And again, "I have delivered such an one to Satan." (1 Cor.
v. 5.) And the prophet says, "for she hath received of the Lord's hand
her sins double" (Isa. xl. 2); and again David, "Behold mine enemies
that they are multiplied above the hairs of my head? and [with] an unjust hatred
have they hated me": "and forgive Thou all my sins." (Ps. xxv.
19, 18.) And again another: "O Lord, our God, give peace unto us; for
Thou hast rendered all things to us again." (Isa. xxvi. 12.)

These
however are [the words] of one showing that good men receive here the punishments
of their
sins. But
where are the wicked [mentioned] who receive
their good things here, and there are utterly punished? Hear Abraham saying
to the rich man, "Thou didst receive good things," and "Lazarus
evil things." (Luke xvi. 25.) What good things? For in this place by saying "thou
receivest,(3)" and not thou "hadst taken,(4)" he shows that
it was according to what was due to him that each was treated, and that the
one was in prosperity, and the other in adversity. And he says, "Therefore
he is comforted" here (for thou seest him pure from sins) "and thou
art tormented." Let us not then be perplexed when we see sinners well
off here; but when we ourselves are afflicted, let us rejoice. For this very
thing is paying off the penalty(1) of sins.

[7.] Let
us not then seek relaxation: for Christ promised tribulation to His disciples
and Paul says, "All Who will live godly in Christ Jesus, shall
suffer persecution." (2 Tim. iii. 12.) No noble-spirited wrestler, when
in the lists,(2) seeks for baths, and a table full of food and wine. This is
not for a wrestler, but for a sluggard. For the wrestler contendeth with dust,
with oil, with the heat of the sun's ray, with much sweat, with pressure and
constraint. This is the time for contest and for fighting, therefore also for
being wounded, and for being bloody and in pain. Hear what the blessed Paul
says, "So fight I, not as one that beateth the air." (1 Cor. ix.
26.) Let us consider that our whole life is in combats, and then we shall never
seek rest, we shall never feel it strange when we are afflicted: no more than
a boxer feels it strange, when he combats. There is another season for repose.
By tribulation we must be made perfect.

And even
if there be no persecution, nor tribulation, yet there are other afflictions
which befall
us every day.
And if we do not bear these, we should
scarcely endure those. "There hath no temptation taken you," it is
said, "but such as is common to man." (1 Cor. x. 13.) Let us then
pray indeed to God that we may not come into temptation; but if we come into
it, let us bear it nobly. For that indeed is the part of prudent men, not to
throw themselves upon dangers; but this of noble men and true philosophers.
Let us not then lightly cast ourselves upon [dangers], for that is rashness;
nor yet, if led into them, and called by circumstances let us give in, for
that is cowardice. But if indeed the Gospel(3) call us, let us not refuse;
but in a simple case, when there is no reason, nor need, nor necessity which
calls us in 'the fear of God, let us not rush in. For this is mere display,
and useless ambition. But should any of those things which are injurious to
religion occur, then though it be necessary to endure ten thousand deaths,
let us refuse nothing. Challenge not trials, when thou findest the things that
concern godliness prosper as thou desirest. Why draw down needless dangers
which bring no gain?

These
things I say, because I wish you to observe the laws of Christ who commands
us to "pray that we enter not into temptation" (Matt. xxvi. 41),
and commands us to "take up the cross and follow" Him. (Matt. xvi.
24.) For these things are not contradictory, may they are rather exceedingly
in harmony. Do thou be so prepared as is a valiant soldier, be continually
in thine armor, sober, watchful, ever looking for the enemy: do not however
breed wars, for this is not [the act] of a soldier but of a mover of sedition.
But if on the other hand the trumpet of godliness call thee, go forth immediately,
and make no account of thy life, and enter with great eagerness into the contests,
break the phalanx of the adversaries, bruise the face of the devil, set up
thy trophy. If however godliness be in nowise harmed, and no one lay waste
our doctrines (those I mean which relate to the soul), nor compel us to do
anything displeasing to God, do not be officious.

The life of the Christian must be full of blood-sheddings; I say not in shedding
that of others, but in readiness to shed one's own. Let us then pour out oar
own blood, when it is for Christ's sake, with as great readiness as one would
pour out water (for the blood which flows about the body is water), and let
us put off our flesh with as much good temper, as one even would a garment.
And this shall we do, if we be not bound to riches, if not to houses, if not
to affections, if we be detached from all things. For if they who live this
life of [earthly] soldiers bid farewell to all things, and whithersoever war
calls them there present themselves, and make journeys, and endure all things
with ready mind; much more ought we, the soldiers of Christ, so to have prepared
ourselves, and to set ourselves firm against the war of the passions.

[8.] There
is no persecution now, and God grant there may never be: but there is another
war, that of
the desire
of money, of envy, of the passions. Paul,
describing this war, says, "We wrestle not against flesh and blood." (Eph.
vi. 12.) This war is ever at hand. Therefore he wishes us to stand ever armed.
Because he wishes us to stand ever armed, he says, "Stand, having girded
yourselves about." (Eph. vi. 14.) Which itself also belongs to the time
present, and expresses that we ought ever to be armed. For great is the war
through the tongue, great that through the eyes; this then we must keep down--great
[too] is that of the lusts.

Therefore
he begins at that point to arm the soldier of Christ: for" stand," saith
he, "having your loins girt about," and he added "with truth." (Eph.
vi. 14.) Why "with truth"? Because lust is a mockery and a lie: wherefore
the prophet says, "My loins are filled with mockings." (Ps. xxxviii.
7.) The thing is not pleasure, but a shadow of pleasure. "Having your
loins," he says, "girt about with truth"; that is, with true
pleasure, with temperance, with orderly behavior. For this cause he gives this
advice, knowing the unreasonableness of sin, and wishing that all our members
should be hedged round; for "unjust anger." it is said, "shall
not be guiltless." (Ecclus. i. 22.)

Moreover he wishes us to have around us a breastplate and a buckler. For desire
is a wild beast which easily springs forth, and we shall have need of walls
and fences innumerable, to overcome, and to restrain it. And for this cause
God has built this part [of our body] especially with bones, as with a kind
of stones, placing around it a support, so that [desire] might not at any time,
having broken or cut through, easily injure the whole man. For it is a fire
(it is said) and a great tempest, and no other part of the body could endure
this violence. And the sons of the physicians too say that for this cause the
lungs have been spread under the heart, so that the heart being itself [put]
into something soft and tender, by beating as it were into a sort of sponge,
may continually be rested, and not [by striking] against the resisting and
hard sternum, receive hurt through the violence of its beatings. We have need
therefore of a strong breastplate, so as to keep this wild beast alway quiet.

We have
need also of an helmet; for since the reasoning faculty is there, and from
this it is possible
for
us either to be saved, when what is right
is done, or it is possible for us to be ruined--therefore he says, "the
helmet of salvation." (Eph. vi. 17.) For the brain is indeed by nature
tender, and therefore is covered above with the skull, as with a kind of shell.
And it is to us the cause of all things both good and evil, knowing what is
fitting, or what is not so. Yea and our feet too and our hands need armor,
not these hands, nor these feet, but as before those of the soul--the former
by being employed about what is right, the latter, that they may walk where
they ought. Thus then let us thoroughly arm ourselves, and we shall be able
to overcome our enemies, and to wreathe ourselves with the crown in Christ
Jesus our Lord, with whom to the Father together with the Holy Ghost be glory,
might, honor, now and for ever and world without end. Amen.

HOMILY VI.

HEBREWS iii. 7-11.

"Wherefore,
as the Holy Ghost saith, To-day if ye will hear His voice, harden not your
hearts,
as in the
provocation in the day of temptation in the
wilderness, when your fathers tempted Me, proved Me, and saw My works forty
years. Wherefore I was grieved with that generation, and said, They do alway
err in their heart, and they have not known My ways. So(1) I sware in My wrath
they shall not enter into My rest."

[1.] PAUL,
having treated of hope, and having said that "We are His house,
if we hold fast the confidence and the rejoicing of the hope firm unto the
end" (c. iii. yet. 6); next shows that we ought to look forward with firmness,
and he proves this from the Scriptures. But be attentive, because he has expressed
this in a manner somewhat difficult and not readily to be comprehended. And
therefore we must first make our own statements, and after we have briefly
explained the whole argument, then make clear the words of the Epistle. For
you will no longer need us, if you have understood the scope of the Apostle.

His discourse
was concerning Hope, and that it behooves us to hope for the things to come,
and that for
those
who have toiled here there will assuredly
be some reward and fruit and refreshment. This then he shows from the prophet;
and what says he? "Wherefore as the Holy Ghost saith, To-day if ye will
hear His voice, harden not your hearts, as in the provocation, in the day of
temptation in the wilderness: when your fathers tempted Me, proved Me, and
saw My works forty years. Wherefore I was grieved with that generation, and
said, they do alway err in their heart, and they have not known My ways. So(2)
I sware in My wrath, they shall not enter into My rest."

He says
that there are "three" rests:
one, that of the Sabbath, in which God rested from His works; the second,
that of Palestine, into which
when the Jews had entered they would be at rest from their hardships and labors;
the third, that which is Rest indeed, the kingdom of Heaven; which those who
obtain, do indeed rest from their labors and troubles. Of these three then
he makes mention here.

And why
did he mention the three, when he is treating of the one only? That he might
show that the
prophet
is speaking concerning this one. For he did
not speak (he says) concerning the first. For how could he, when that had taken
place long before? Nor vet again concerning the second, that in Palestine.
For how could he? For he says," They shall not enter into My rest." It
remains therefore that it is this third.

[2.] But
it is necessary also to unfold the history, to make the argument more clear.
For when they
had come
forth out of Egypt, and had accomplished
a long journey, and had received innumerable proofs of the power of God, both
in Egypt, and in the Red Sea (cf. Acts vii. 36), and in the wilderness, they
determined to send spies to search out the nature of the land; and these went
and returned, admiring indeed the country, and saying that it abounded in noble
fruits, nevertheless it was a country of strong and invincible men: and the
ungrateful and senseless Jews, when they ought to have called to mind the former
blessings of God, and how when they were hemmed in the midst of the armies
of so many Egyptians, He rescued them from their perils, and made them masters
of their enemies' spoils; and again, in the wilderness He clave the rock, and
bestowed on them abundance of waters, and gave them the manna, and the other
wonderful things which He wrought; [when they ought, I say, to have remembered
this,] and to have trusted in God, they considered none of these things, but
being struck with terror, just as if nothing had been done, they said, we wish
to go back again into Egypt, "for God hath brought us out thither" (it
is said) "to slay us, with our children and wives." (Cf. Num. xiv.
3.) God therefore being angry that they had so quickly cast off the memory
of what had been done, sware that generation, which had said these things,
should not enter into the Rest; and they all perished in the wilderness. When
David then, he says, speaking at a later period, and after these events, after
that generation of men, said, "To-day, if ye will hear His voice, harden
not your hearts," that ye may not suffer the same things which your forefathers
did, and be deprived of the Rest; he evidently [said this] as of some [future]
rest. For if they had received their Rest (he says) why does He again say to
them, "To-day if ye will hear His voice harden not your hearts," as
your fathers did? What other rest then is there, except the kingdom of Heaven,
of which the Sabbath was an image and type?

[3.] Next
having set down the whole testimony (and this is, "To-day if
ye will hear His voice, harden not your hearts, as in the provocation in the
day of temptation in the wilderness, when your fathers tempted Me, proved Me,
and saw My works forty years. Wherefore I was grieved with that generation,
and said, They do alway err in their heart, and they have not known My ways.
So I sware in My wrath, they shall not enter into My rest"), he then adds:

Ver. 12. "Take heed, brethren, lest there be in any of you an evil heart
of unbelief in departing from the living God." For from hardness unbelief
ariseth: and as in bodies, the parts that have become callous and hard do not
yield to the hands of the physicians, so also souls that are hardened yield
not to the word of God. For it is probable besides that some even disbelieved
as though the things which had been done were not true.

Therefore
he says, "Take heed lest there be in any of you an evil heart
of unbelief in departing From the living God." For since the argument
from the future is not so persuasive as from the past, he reminds them of the
history, in which they had wanted faith. For if your fathers (he says) because
they did not hope as they ought to have hoped, suffered these things, much
more will you. Since to them also is this word addressed: for, "To-day" (he
says) is "ever," so long as the world lasts.

[4.] Ver.
13. Wherefore "exhort ye one another daily, while it is called
to-day." That is, edify one another, raise yourselves up: lest the same
things should befall you. "Lest any one of you be hardened by the deceitfulness
of sin." Seest thou that sin produces unbelief? For as unbelief brings
forth an evil life, so also a soul, "when it is come into a depth of evils,
becometh contemptuous"(1) (Prov. xviii. 3), and having become contemptuous
it endures not even to believe, in order thereby to free itself from fear.
For "they said" (one says), "The Lord shall not see, neither
shall the God of Jacob regard." (Ps. xciv. 7.) And again, "Our lips
are our own: who is Lord over us?" (Ps. xii. 4); and again "Wherefore
hath the wicked man provoked God to wrath?" (Ps. x. 13); and again, "The
fool hath said in his heart, there is no God; they are corrupt and become abominable
in their doings." (Ps. xiv. 1.) "There is no fear of God before his
eyes, for he was deceitful before Him, to find out(2) his iniquity and to hate." (Ps.
xxxvi. 1, 2.) Yea and Christ also says this same thing, "Every one that
doeth evil, hateth the light and cometh not to the light." (John iii.
20.)

Then he
adds (ver. 14), "For we have been made partakers of Christ." What
is this, "We have been made partakers of Christ"? We partake of Him
(he means); we were made One, we and He--since He is the Head and we the body, "fellow-heirs
and of the same body; we are one body, of His flesh and of His bones." (Eph.
iii. 6; Rom. xii. 5; Eph. v. 30.)

"If we hold fast the beginning of our confidence [or, the principle of
our subsistence(3)] steadfast unto the end." What is "the principle
of our subsistence "? The faith by which we stand, and have been brought
into being and were made to exist, as one may say.

[5.] Then
he adds (ver. 15), "When it is said,(1) To-day if ye hear His
voice, harden not your hearts, as in the provocation." This is a transposition,(2) "when
it is said, To-day if ye hear His voice, harden not your hearts." [It
must be read thus:]

Chap.
iv. 1, 2. "Let us fear Jest a promise being left us of entering
into His rest, any of you should seem to come short of it; for to us was the
Gospel preached(3) as well as unto them when it is said, To-day if ye hear
His voice" (for "To-day" is "at every time"(4)).

Then [he
adds] "but the word of hearing did not profit them, as they
were not mixed(5) by faith with them that heard." How did it not profit?
Then wishing to alarm them, he shows the same thing by what he says:

(Ch. iii.
16-19.) "For some when they had heard did provoke, howbeit
not all that came out of Egypt by Moses: And with whom was He grieved forty
years? Was it not with them that had sinned, whose carcasses fell in the wilderness?
And to whom swear He that they should not enter into His rest, but to them
that believed not? So(6) we see, that they could not enter in because of unbelief." After
again repeating the testimony, he adds also the question, which makes the argument
clear. For he said (he repeats), "To-day if ye hear His voice, harden
not your hearts, as in the provocation." Of whom does he speak (he says)
[as] having been hardened? Of whom [as] not believing? Is it not of the Jews?

Now what
he says is to this effect. They also heard, as we hear: but no profit came
to them. Do
not suppose then
that by "hearing" what is proclaimed
ye will be profited; seeing that they also heard, but derived no benefit because
they did not believe.

Caleb
then and Joshua, because they agreed not with those who did not believe,
escaped the vengeance
that
was sent forth against them. And see how admirably
he said, not, They did not agree, but, "they were not mixed"--that
is, they stood apart, but not factiously when all the others had one and the
same mind. Here it seems to me that a faction too is hinted at.(7)

[6.] (Ch.
iv. 3.) For "we who have believed," he says, "do
enter into rest." From what this is evident, he adds: "as He said,
as I have sworn in My wrath, if they shall enter into My rest: although the
works were finished from the foundation of the world." This indeed, is
not evidence that we shall enter in, but that they did not enter in. What then?
Thus far he aims to show that as that rest does not hinder the speaking of
another rest, so neither does this [exclude] that of Heaven. Up to this point
then, he wishes to show that they [the Israelites] did not attain to the rest.
For because he means this, he says (ver. 4, 5), "For he spake in a certain
place of the seventh day on this wise, And God did rest the seventh day from
all His works. And in this place again, If they shall enter into My rest." Thou
seest how that doth not hinder this from being a rest?

Ver. 6,
7. "Seeing therefore it remaineth" (he says) "that
some must enter therein, and they to whom it was first preached entered not
in because of unbelief: again he limiteth a certain day, saying in David, To-day,
after so long a time; as it has been said before."(8) But what is it that
he means? "Seeing then" (he means) that "some must" certainly "enter
in," and "they did not enter in." And that an entrance is proclaimed,
and that "some must enter in," let us hear from what this is clear.
Because after so many years (he says) David again says: "To-day if ye
will hear His voice, harden not your hearts" (ver. 8), "For if Joshua
had given them rest he would not afterward have spoken of another day." It
is evident, that he says these things, as of persons who are to attain some
recompense.

[7.] Ver.
9. "There remaineth therefore a rest(9) for the people of God." Whence
[does this appear]? From the exhortation, "Harden not your hearts":
for if there were no rest, these exhortations would not have been given. Neither
would they have been exhorted not to do the same things [with the Jews] lest
they should suffer the same things, unless they were about to suffer the same.
But how were they who were in possession of Palestine about to suffer the same
things [i.e. exclusion from the rest] unless there were some other rest?

And well
did he conclude the argument. For he said not rest but "Sabbath-keeping";
calling the kingdom "Sabbath-keeping," by the appropriate name, and
that which they rejoiced in and were attracted by. For as, on the Sabbath He
commands to abstain from all evil things; and that those things only which
relate to the Service of God should be done, which things the Priests were
wont to accomplish, and whatsoever profits the soul, and nothing else; so also
[will it be] then. However it is not he who spoke thus, but what? (Ver. 10), "For
he that is entered into his rest, he also hath ceased from his own works, as
God [did] from His." As God ceased from His works, he says, so he that
hath entered into His rest [hath ceased]. For since his discourse to them was
concerning rest, and they were desirous to hear when this would be, he concluded
the argument with this.

[8.] And
[he said] "To-day,"(1) that they might never be without
hope. "Exhort one another daily," he says, ["while it is called
today,"'] that is, even if a man have sinned, as long as it is "To-day," he
has hope: let no man then despair so long as he lives. Above all things indeed,
he says, "let there not be an evil heart of unbelief." (c. iii. 12.)
But even suppose there should be, let no man despair, but let him recover himself;
for as long as we are in this world, the "To-day" is in season. But
here he means not unbelief only, but also murmurings: "whose carcasses," he
says, "fell' in the wilderness." 2

Then,
lest any think that they will simply be deprived of rest only, he adds also
the punishment, saying
(c. iv. 12), "For the Word of God is quick,
and powerful; and sharper than any two-edged sword, and pierceth even to the
dividing asunder of soul and spirit, and of the joints and marrow: and is a
discerner of the thoughts and intents of the heart." Here he is speaking
of Hell and of punishment. "It pierceth" (he says) into the secrets
of our heart, and cutteth asunder the soul. Here it is not the failing of carcasses
nor, as there, the being deprived of a country, but of a heavenly kingdom;
and being delivered to an everlasting hell, and to undying punishment and vengeance.

(Ch. iii.
13.) "But exhort(3) one another." Observe the gentleness
and mildness [of the expression]: he said not "Rebuke," but "Exhort." Thus
we are required to bear ourselves towards those who are straightened by affliction.
This he says also in writing to the Thessalonians, "Warn them that are
unruly" (1 Thess. v. 14), but in speaking of the feeble-minded, not so,
but what? "Comfort the feeble-minded, support the weak, be patient toward
all men"; that is, do not cease to hope; do not despair. For he that does
not encourage one who is straightened by affliction, makes him more hardened.

[9.] "Lest any of you," he says, "be hardened by the deceitfulness
of sin." He means either the deceit of the devil (for it is indeed a deceit,
not to look for the things to come, to think that we are without responsibility,
and that we shall not pay the penalty for our deeds here, neither will there
be a resurrection); or in another sense insensibility [or] despairing is deceit.
For to say, 'What is there left? I have sinned once for all, I have no hope
of recovering myself,' is deceit.

Then he
suggests hopes to them, saying (ver. 14), "We are made partakers
of Christ"; All but saying, He that so loved us, He that counted us worthy
of so great things, as to make us His Body, will not suffer us to perish. Let
us consider (he says) of what we have been thought worthy: we and Christ are
One: let us not then distrust Him. And again, he hints at that which had been
said in another place, that "If we suffer, we shall also reign with Him." (2
Tim. ii. 12.) For this is [implied in] "We are made partakers," we
partake of the same things whereof Christ also partakes.

He urges
them on from the good things; "for we are," he says, "partakers
of Christ." Then, again, from gloomy ones (c. iv. 1), "Let us fear,
lest at any time a promise being left us of entering into His rest, any of
you should seem to come short of it." For that is manifest and confessed.

(Ch. iii.
9.) "They proved Me," He says, "and saw My works
forty years." Seest thou that it is not right to call God to account,
but whether He defend [our cause] or not, to trust Him? For against those [of
old] he now brings this charge, that "they tempted God." For he that
will have proof either of His power, or of His providence, or of His tender
care, does not yet believe, either that He is powerful or kind to man. This
he hints also in writing to these [Hebrews] who probably already wished, in
their trials, to obtain experience and positive evidence of His power and His
providential care for them. Thou seest that in all cases the provocation and
the angering arises from unbelief.

What then
does he say? (c. iv. 9.) "There remaineth therefore a rest
for the people of God." And see how he has summed up the whole argument. "He
sware," saith he, to those former ones, "that they should not enter
into" the "rest," and they did not enter in. Then long after-their
time discoursing to the Jews, he says, "Harden not your hearts," as
your fathers, showing that there is another rest. For of Palestine we have
not to speak: for they were already in possession of it. Nor can he be speaking
of the seventh [day]; for surely he was not discoursing about that which had
taken place long before. It follows therefore that he hints at some other,
that which is rest indeed.

[10.]
For that is indeed rest, where "pain, sorrow and sighing are fled
away" (Isa. xxxv. 10): where there are neither cares, nor labors, nor
struggle, nor fear stunning and shaking the soul; but only that fear of God
which is full of delight. There is not, "In the sweat of thy face thou
shalt eat thy bread," nor "thorns and thistles" (Gen. iii. 19,
18); no longer, "In sorrow thou shalt bring forth children, and to thy
husband shall be thy desire and he shall rule over thee." (Gen. iii. 16.)
All is peace, joy, i gladness, pleasure, goodness, gentleness. There is no
jealousy, nor envy, no sickness, no death whether of the body, or that of the
soul. There is no darkness nor night; all [is] day, all light, all things are
bright. It is not possible to be weary, it is not possible to be satiated:
we shall always persevere in the desire of good things.(1)

Would you that I should also give you some image of the condition there? It
is impossible. But yet, so far as it is possible, I will try to give you some
image. Let us look up into the heaven when without any intervening cloud it
shows forth its crown [of stars]. Then when we have dwelt long on the beauty
of its appearance, let us think that we too shall have a pavement, not indeed
such [as this], but as much more beautiful as the gold is than the clay, and
[let us think] on the higher roof which is again beyond; then on the Angels,
the Archangels, the infinite multitude of unbodied powers, the very palace
of God itself, the Throne of the Father.

But language is too weak (as I said) to set forth the whole. Experience is
necessary, and the knowledge which [cometh] by experience. Tell me, how was
it (think you) with Adam in Paradise? This course of life is far better than
that, as much as heaven [is better] than earth.

[11.] But however let us search after another image still. If it happened
that he who now reigns was master of the whole world, and then was troubled
neither by wars nor by cares, but was honored only and lived delicately; and
had large tributes, and on every side gold flowed in to him, and he was looked
up to, what feelings do you think he would have, if he saw that all the wars
in all parts of the world had ceased? Something such as this will it be. But
rather I have not even yet arrived at that image [which I seek]; therefore
I must search after another too.

Consider then, I pray you: for as some royal child, so long as he is in the
womb, has no sense of anything, but should it happen that he suddenly came
forth from thence, and ascended the royal throne, not gradually, but all at
once received possession of all things; so is it as regards this [present]
and that [future] state. Or, if some captive, having suffered innumerable evils,
should be caught up at once to the royal throne.

But not even thus have I attained to the image exactly. For here indeed whatever
good things a person may obtain, even shouldst thou say the kingdom itself,
during the first day indeed his desires are in full vigor, and for the second
too, and the third, but as time goes on, he continues indeed to have pleasure,
but not so great. For whatever it be, it always ceases from familiarity with
it. But yonder it not Only does not diminish, but even increases. For consider
how great a thing it is, that a soul after departing thither, should no longer
look for an end of those good things, nor yet change, but increase, and life
that has no end, and life set free from all danger, and from all despondency
and care, full of cheerfulness and blessings innumerable.

For if
when we go out into a plain, and there see the soldiers' tents fixed with
curtains, and
the spears, and
helmets, and bosses of the bucklers glittering,
we are lifted up with wonder; but if we also chance to see the king himself
running in the midst or even riding with golden armor, we think we have everything;
what thinkest thou [it will be] when thou seest the everlasting tabernacles
of the saints pitched in heaven? (For it is said, "They shall receive
you into their everlasting tabernacles"--Luke xvi. 9) when thou seest
each one of them beaming with light above the rays of the sun, not from brass
and steel, but from that glory whose gleamings the eye of man cannot look upon?
And this indeed with respect to the men. But what, if one were to speak of
the thousands of Angels, of Archangels, of Cherubim, of Seraphim, of thrones,
of dominions, of principalities, of powers, whose beauty is inimitable, passing
all understanding?

But how
far shall I go in pursuing what cannot be overtaken? "For eye
hath not seen," it is said, "nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them that love
Him." (1 Cor. ii. 9.) Therefore nothing is more pitiable than those who
miss, nor anything more blessed than those who attain. Let us then be of the
blessed, that we may attain to the everlasting good things that are in Christ
Jesus our Lord, with whom to the Father together with the Holy Ghost be glory,
might, honor, now and for ever and world without end. Amen.

HOMILY VII.

HEBREWS iv. 11-13.

"Let
us labor therefore to enter into that rest, lest any man fall after the same
example of unbelief.
For the word of God is quick [i.e. living] and
powerful, and sharper than any two-edged sword, piercing even to l the dividing
asunder of soul and spirit, and of the joints and marrow, and is a discerner
of the thoughts and intents of the heart, neither is there any creature that
is not manifest in His sight, but all things are naked and opened unto the
eyes of Him with whom we have to do."

[1.] Faith
is indeed great and bringeth salvation, and without it, it is not possible
ever to be saved.
It suffices not however of itself to accomplish
this, but there is need of a right conversation also. So that on this account
Paul also exhorts those who had already been counted worthy of the mysteries;
saying, "Let us labor to enter into that rest." "Let us labor" (he
says), Faith not sufficing, the life also ought to be added thereto, and our
earnestness to be great; for truly there is need of much earnestness too, in
order to go up into Heaven. For if they who suffered so great distress in the
Wilderness, were not counted worthy of [the promised] land, and were not able
to attain [that] land, because they murmured and because they committed fornication:
how shall we be counted worthy of Heaven, if we live carelessly and indolently?
We then have need of much earnestness.

And observe,
the punishment does not extend to this only, the not entering in (for he
said not, "Let us labor to enter into the rest," lest
we fail of so great blessings), but he added what most of all arouses men.
What then is this? "Lest any man fall, after the same example of unbelief." What
means this? It means that we should have our mind, our hope, our expectation,
yonder, lest we should fail. For that [otherwise] we shall fail, the example
shows, "lest [&c.] after the same," he says.

[2.] In
the next place, lest hearing [the words] "after the same [example]," thou
shouldest think that the punishment is the same, hear what he adds; "For
the Word of God is quick and powerful, and sharper than any two-edged sword,
and pierceth even to the dividing asunder of soul and spirit, and of the joints
and marrow, and is a discerner of the thoughts and intents of the heart." In
these words he shows that He, the Word of God, wrought the former things also,
and lives, and has not been quenched.(1)

Do not
then when hearing the Word, think of it lightly. For "He is sharper," he
says, "than a sword." Observe His condescension; and hence consider
why the prophets also needed to speak of saber(2) and bow and sword.(3) "If
ye turn not," it is said, "He will whet His sword, He hath bent His
bow and made it ready." (Ps. vii. 12.) For if now, after so long a time,
and after their being perfected,(4) He cannot smite down by the name of the
WORD alone, but needs these expressions in order to show the superiority [arising]
from the comparison [of the Gospel with the law]: much more then [of old].

"Piercing," he says, "even to the dividing asunder of soul
and spirit." What is this? He hinted at something more fearful. Either
that He divides the spirit from the soul, or that He pierces even through them
disembodied, not as a sword through bodies only. Here he shows, that the soul
also is punished, and that it thoroughly searches out the most inward things,
piercing wholly through the whole man.

"And is a discerner of the thoughts and intents of the heart, neither
is there any creature that is not manifest in His sight." In these words
most of all he terrified them. For do not (he says) be confident if ye still
stand fast in the Faith, but without full assurance. He judges the inner heart,
for there He passes through, both punishing and searching out.

And why
speak I of men? he says. For even if thou speak of Angels, of Archangels,
of the Cherubim,
of the
Seraphim, even of any "creature" whatsoever:
all things are laid open to that Eye, all things are clear and manifest; there
is nothing able to escape it; "All things are naked and opened unto the
eyes of Him, with whom we have to do."

But what
is "opened"(5)? [It is] a metaphor from the skins which
are drawn off from the victims. For as in that case, when a man has killed
them, and has drawn aside the skin from the flesh, he lays open all the inward
parts, and makes them manifest to our eyes; so also do all things lie open
before God. And observe, I pray thee, how he constantly needs bodily images;
which arose from the weakness of the hearers. For that they were weak, he made
plain, when he said that they were "dull," and "had need of
milk, not of strong meat." "All things are naked," he says, "and
opened unto the eyes of Him, with whom we have to do." c. v. 11, 12.)

[3.] But
what is, "after the same example of unbelief"? As if one
should say, why did they of old not see the land? They had received an earnest
of the power of God; they ought to have believed, but yielding too much to
fear and imagining nothing great concerning God, and being faint-hearted,--so
they perished. And there is also something more to be said, as, that after
they had accomplished the most part of the journey, when they were at the very
doors, at the haven itself, they were sunk into the sea. This I fear (he says)
for you also. This is [the meaning of] "after the same example of unbelief."

For that
these also [to whom he is writing] had suffered much, he afterwards testifies,
saying, "Call to mind the former days, in which after that
ye had been enlightened, ye endured a great fight of afflictions." (c.
x. 32.) Let no man then be faint-hearted, nor fall down near the end through
weariness. For there are, there are those who at the beginning engage in the
fight with the full vigor of zeal; but a little after, not being willing to
add to all, they lose all. Your forefathers (he says) are sufficient to instruct
you not to fall into the same [sins], not to suffer the same things which they
suffered. This is, "After the same example of unbelief." Let us not
faint, he means (which he says also near the end [of the Epistle]. "Lift
up the hands which hang down, and the feeble knees"): "lest any man," he
says, "fall after the same example." (c. xii. 12.) For this is to
fall indeed.

Then,
lest when thou hearest, "any man fall after the same example," thou
shouldest conceive of the same death which they also underwent, see what he
says: "For the Word of God is quick and powerful and sharper than any
two-edged sword." For the Word falls upon the souls of these [men] more
severely than any sword, causing grievous wounds; and inflicts fatal blows.
And of these things he need not give the proof, nor establish them by argument,
having a history so fearful. For (he would say) what kind of war destroyed
them? What sort of sword? Did they not fall simply of themselves? For let us
not be careless because we have not suffered the same things. While "it
is called. To-day," it is in our power to recover ourselves.

For lest on hearing the things that belong to the soul we should grow negligent,
he adds also what concerns the body. For then it is as a king, when his officers
are guilty of some great fault, first strips them (say) of their command, and
after depriving them of their belt, and their rank, and their herald,(1) then
punishes them: so also in this case the sword of the Spirit works.

[4.] Next
he discourses of the Son, "with whom we have to do," he
says. What is "with whom we have to do"? To Him (he would say) we
have to render account for the things we have done? Even so. How then [must
we act] that we fall not, nor be faint-hearted?

These
things indeed (he would say) are sufficient to instruct us. But we have also "a great High Priest, that is passed into the heavens, Jesus the
Son of God." Because he added [it], for this reason he went on, "For
we have not an High Priest who cannot be touched with the feeling of our infirmities." Therefore
he said above, "In that He hath suffered Himself being tempted, He is
able to succor them which are tempted." See then how here also he does
the same. And what he says is to this effect: He went (he says) the road which
we also [are going] now, or rather even a more rugged one. For He had experience
of all human [sufferings].

He had
said above "There is no creature that is not manifest in His sight," intimating
His Godhead; then, since he had touched on the flesh, he again discourses more
condescendingly, saying (ver. 14), "Having then a great High Priest, that
is passed into the heavens": and shows that His care is greater and that
He protects them as His own, and would not have them fall away. For Moses indeed
(he says) did not enter into the rest, while He [Christ] did enter in. And
it is wonder fill how he has nowhere stated the same, lest they might seem
to find an excuse; he however implied it, but that he might not appear to bring
an accusation against the man,(2) he did not say it openly. For if, when none
of these things had been said, they yet brought forward these [charges], saying,
This man hath spoken against Moses and against the law (see Acts xxi. 21, 28);
much more, if he had said, It is not Palestine but Heaven,(3) would they have
said stronger things than these.

[5.] But
he attributes not all to the Priest, but requires also what is [to come]
from us, I mean
our profession.
For "having," he says, "a
great High Priest, who is passed into the heavens, Jesus the Son of God, let
us hold fast our profession" [or "confession"(4)]. What sort
of profession does he mean? That there is a Resurrection, that there is a retribution:
that there are good things innumerable; that Christ is GOD, that the Faith
is right. These things let us profess, these things let us hold fast. For that
they are true, is manifest from the fact, that the High Priest is within. We
have not failed of [our hopes], let us confess; although the realities are
not present, yet let us confess: if already they were present they were but
a lie. So that this also is true, that [our good things] are deferred. For
our High Priest also is Great.

Ver. 15. "For we have not an High Priest, who cannot be touched with
the feeling of our infirmities." He is not (he means) ignorant of what
concerns us, as many of the High Priests, who know not those in tribulations,
nor that there is tribulation at any time. For in the case of men it is impossible
that one should know the affliction of the afflicted who has not had experience,
and gone through the actual sensations. Our High Priest endured all things.
Therefore He endured first and then ascended, that He might be able to sympathize
with us.

But was "in all points tempted like as we are, yet without sin." Observe
how both above he has used the word "in like manner,"[1] and here "after
the likeness." (c. ii. 14.) That is, He was persecuted, was spit upon,
was accused, was mocked at, was falsely informed against, was driven out, at
last was crucified.

"After our likeness, without sin." In these words another thing
also is suggested, that it is possible even for one in afflictions to go through
them without sin. So that when he says also "in the likeness of flesh" (Rom.
viii. 3), he means not that He took on Him [merely] "the likeness of flesh," but "flesh." Why
then did he say "in the likeness"? Because he was speaking about" sinful
flesh":[2] for it was "like" our flesh, since in nature it was
the same with us, but in sin no longer the same.

[6.] Ver.
16. "Let
us come then boldly [with confidence] unto the throne of His grace, that
we may obtain
mercy, and find grace to help in time of need."

What "throne of grace" is he speaking of? that royal throne concerning
which it is said, "The LORD said unto my Lord, Sit Thou on My right hand." (Ps.
cx. 1.)

What is "let us come boldly"? Because "we have a sinless High
Priest" contending with the world. For, saith He, "Be of good cheer,
I have overcome the world" (John xvi. 33); for, this is to suffer all
things, and yet to be pure from sins. Although we (he means) are under sin,
yet He is sinless.

How is
it that we should "approach boldly "? Because now it is a
throne of Grace, not a throne of Judgment. Therefore boldly, "that we
may obtain mercy," even such as we are seeking. For the affair is [one
of] munificence, a royal largess.

"And may find grace to help in time of need [for help in due season]." He
well said, "for help in time of need." If thou approach now (he means)
thou wilt receive both grace and mercy, for thou approachest "in due season";
but if thou approach then,[3] no longer [wilt thou receive it]. For then the
approach is unseasonable, for it is not "then a throne of Grace." Till
that time He sitteth granting pardon, but when the end [is come], then He riseth
up to judgment. For it is said, "Arise, O God, judge the earth." (Ps.
lxxxii. 8.) ("Let us come boldly," or he says again having no "evil
conscience," that is, not being in doubt, for such an one cannot "come
with boldness.") On this account it is said, "I have heard thee in
an accepted time and in a day of salvation have I succored thee." (2 Cor.
vi. 2.) Since even now for those to find repentance who sin after baptism is
of grace.

But lest
when thou hearest of an High Priest, thou shouldst think that He standeth,
he forthwith leads
to
the throne.[4] But a Priest doth not sit, but
stands. Seest thou that [for Him] to be made High Priest, is not of nature," but
of grace and condescension, and humiliation?

This is
it seasonable for us also now to say, "Let us draw near" asking "boldly":
let us only bring Faith and He gives all things. Now is the time of the gift;
let no man despair of himself. Then [will be] the time of despairing, when
the bride-chamber is shut, when the King is come in to see the guests, when
they who shall be accounted worthy thereof, shall have received as their portion
the Patriarch's bosom: but now it is not as yet so. For still are the spectators
assembled, still is the contest, still is the prize in suspense.

[7.] Let
us then be earnest. For even Paul saith, "I so run not as uncertainly." (
1 Cor. ix. 26.) There is need of running, and of running vehemently. He that
runneth [a race] seeth none of those that meet him; whether he be passing through
meadows, or through dry places: he that runneth looketh not at the spectators,
but at the prize. Whether they be rich or whether they be poor, whether one
mock at him, or praise him, whether one insult, or cast stones at him, or plunder
his house, whether he see children, or wife, or anything whatever. He is occupied
in one thing alone, in running, in gaining the prize. He that runneth, never
standeth still, since even if he slacken a little, he has lost the whole. He
that runneth, not only slackens nothing before the end, but then even especially
straineth his speed.

This have I spoken for those who say; In our younger days we used discipline,[1]
in our younger days we fasted, now we are grown old. Now most of all it behooves
you to make your carefulness more intense. Do not count up to me the old things
especially done well: be now youthful and vigorous. For he that runneth this
bodily race, when gray hairs have overtaken him, probably is not able to run
as he did before: for the whole contest depends on the body; but thou--wherefore
dost thou lessen thy speed? For in this race there is need of a soul, a soul
thoroughly awakened: and the soul is rather strengthened in old age; then it
is in its full vigor, then is it in its pride.

For as the body, so long as it is oppressed by fevers and by one sickness
after another, even if it be strong, is exhausted, but when it is freed from
this attack, it recovers its proper force, so also the soul in youth is feverish,
and is chiefly possessed by the love of glory, and luxurious living, and sensual
lusts, and many other imaginations; but old age, when it comes on, drives away
all these passions, some through satiety, some through philosophy. For old
age relaxes the powers of the body, and does not permit the soul to make use
of them even if it wish, but repressing them as enemies of various kinds, it
sets her in a place free from troubles and produces a great calm, and brings
in a greater fear.

For if none else does, it is said, yet they who are grown old know, that they
are drawing to their end, and that they certainly stand near to death. When
therefore the desires of this life are withdrawing, and the expectation of
the judgment-seat is coming on, softening the stubbornness of the soul, does
it not become more attentive, if one be willing?

[8.] What
then (you allege) when we see old men more intractable than young ones? Thou
tellest me of
an excess
of wickedness. For in the case of madmen
too, we see them going over precipices, when no man pushes them. When therefore,
an old man has the diseases of the young, this is an excess of wickedness;
besides not even in youth would such an one have an excuse: since he is not
able to say, "Remember not the sins of my youth, and my ignorances." (Ps.
xxv. 7.) For he who in old age remains the same, shows that even in youth,
he was what he was not from ignorance, nor from inexperience, nor from the
time of life, but from slothfulness. For that man may say, "Remember not
the sins of my youth, and mine ignorances," who does such things as become
an old man, who changes in old age. But if even in age he continue the same
unseemly courses, how can such an one be worthy of the name of an old man,
who has no reverence even for the time of life? For he who says, "Remember
not the sins of my youth, nor my ignorances," utters this, as one doing
right in his old age. Do not then, by the deeds of age, deprive thyself also
of pardon for the sins of youth.

For how can what is done be otherwise than unreasonable, and beyond pardon?
An old man sits in taverns. An old man hurries to horse-races--an old man goes
up into theaters, running with the crowd like children. Truly it is a shame
and a mockery, to be adorned outside with gray hairs, but within to have the
mind of a child.

And indeed if a young man insult [him], he immediately puts forward his gray
hairs. Reverence them first thyself; if however thou dost not reverence thy
own even when old, how canst thou demand of the young to reverence them? Thou
dost not reverence the gray hairs, but puttest them to shame. God hath honored
thee with whiteness of hairs: He hath given thee high dignity. Why dost thou
betray the honor? How shall the young man reverence thee, when thou art more
wanton than he? For the hoary head is then venerable, when it acts worthily
of the gray head; but when it plays youth, it will be more ridiculous than
the young. How then will you old men be able to give these exhortations to
the young man when you are intoxicated by your disorderliness?

[9.] I
say not these things as accusing the old, but the young. For in my judgment
they who act thus
even
if they have come to their hundredth year,
are young; just as the young if they be but little children, yet if they are
sober-minded, are better than the old. And this doctrine is not my own, but
Scripture[2] also recognizes the same distinction. "For," it says, "honorable
age is not that which standeth in length of time, and an unspotted life is
old age." (Wisd. iv. 8, 9.)

For we honor the gray hair, not because we esteem the white color above the
black, but because it is a proof of a virtuous life; and when we see them we
conjecture therefrom the inward hoariness. But if men continue to do what is
inconsistent with the hoary head, they will on that account become the more
ridiculous. Since we also honor the Emperor, and the purple and the diadem,
because they are symbols of his office. But if we should see him, with the
purple, spitted on, trodden under foot by the guards, seized by the throat,
cast into prison, torn to pieces, shall we then reverence the purple or the
diadem, and not rather weep over the pomp itself? Claim not then to be honored
for thy hoary head, when thou thyself wrongest it. For it ought indeed itself
to receive satisfaction from thee, because thou bringest disgrace on a form
so noble and so honorable.

We say not these things against all [old persons], nor is our discourse against
old age simply (I am not so mad as that), but against a youthful spirit bringing
dishonor on old age. Nor is it concerning those who are grown old that we sorrowfully
say these things, but concerning those who disgrace the hoary head.

For the old man is a king, if you will, and more royal than he who wears the
purple, if he master his passions, and keep them under subjection, in the rank
of guards. But if he be dragged about and thrust down from his throne, and
become a slave of the love of money, and vainglory, and personal adornment,
and luxuriousness, and drunkenness, anger, and sensual pleasures, and has his
hair dressed out with oil, and shows an age insulted by his way of life, of
what punishment would not such an one be worthy?

[10.] But may ye not be such, O young men! for not even for you is there the
excuse for sinning. Why so? Because it is possible to be old in youth: just
as there are youths in old age, so also the reverse. For as in the one case
the white hair saves no one, so in the other the black is no impediment. For
if it is disgraceful for the old man to do these things of which I have spoken,
much more than for the young man, yet still the young man is not freed from
accusation. For a young man can have an excuse only, in case he is called to
the management of affairs, when he is still inexperienced, when he needs time
and practice; but no longer when it is necessary to display temperance and
courage, nor yet when it is needful to keep his property.

For it sometimes happens that the young man is blamed more than the old. For
the one needs much service, old age making him feeble: but the other being
able, if he will, to provide for himself, what sort of excuse should he meet
with, when he plunders more than the old, when he remembers injuries, when
he is contemptuous, when he does not stand forward to protect others more than
the old man, when he utters many things unseasonably, when he is insolent,
when he reviles, when he is drunken?

And if in the [matter of] chastity he think that he cannot be impleaded,[1]
consider that here also he has many helps, if he will. For although desire
trouble him more violently than it doth the old, yet nevertheless there are
many things which he can do more than an old man, and so charm that wild beast.
What are these things? Labors, readings, watchings through the night, fastings.

[11.]
What then are these things to us (one says) who are not monastics? Sayest
thou this to me? Say
it to
Paul, when he says, "Watching with all perseverance
and supplication" (Eph. vi. 18), when he says, "Make not provision
for the flesh, to fulfill the lusts thereof." (Rom. xiii. 14.) For surely
he wrote not these things to solitaries only, but to all that are in cities.
For ought the man who lives in the world to have any advantage over the solitary,
save only the living with a wife? In this point he has allowance, but in others
none, but it is his duty to do all things equally with the solitary.

Moreover the Beatitudes [pronounced] by Christ, were not addressed to solitaries
only: since in that case the whole world would have perished, and we should
be accusing God of cruelty. And if these beatitudes were spoken to solitaries
only, and the secular person cannot fulfill them, yet He permitted marriage,
then He has destroyed all men. For if it be not possible, with marriage, to
perform the duties of solitaries, all things have perished and are destroyed,
and the [functions] of virtue are shut up in a strait.

And, how
can marriage be honorable, which so hinders us? What then? It is possible,
yea very possible,
even if
we have wives, to pursue after virtue,
if we will. How? If having "wives," we "be as though we had
none," if we rejoice not over our "possessions," if we "use
the world as not abusing it." (1 Cor. vii. 29, 31.)

And if any persons have been hindered by marriage state, let them know that
marriage is not the hindrance, but their purpose which made an ill use of marriage.
Since it is not wine which makes drunkenness, but the evil purpose, and the
using it beyond due measure. Use marriage with moderation, and thou shall be
first in the kingdom, and shalt enjoy all good things, which may we all attain
by the grace and love of our Lord Jesus Christ with whom to the Father together
with the Holy Ghost be glory, might, honor, now and for ever and world without
end. Amen.

HOMILY VIII.

HEBREWS v. 1--3.

"For
every high priest taken from among men, is ordained for men in things pertaining
to God, that
he
may offer both gifts and sacrifices for sins: who
can have compassion on(1) the ignorant and on them that are out of the way,
for that he himself also is compassed with infirmity; and by reason hereof
he ought, as for the people so also for himself to offer for sins."

[1.] THE blessed Paul wishes to show in the next place that this covenant
is far better than the old. This then he does by first laying down remote considerations.
For inasmuch as there was nothing bodily or that made a show,(2) no temple
for instance, nor Holy of Holies, nor Priest with so great apparel, no legal
observances, but all things higher and more perfect, and there was nothing
of bodily things, but all was in things spiritual, and things spiritual did
not attract the weak, as things bodily; he thoroughly sifts this whole matter.

And observe his wisdom: he makes his beginning from the priest first, and
continually calls Him an High Priest, and from this first [point] shows the
difference [of the two Dispensations]. On this account he first of all defines
what a Priest is, and shows whether He has any things proper to a Priest, and
whether there are any signs of priesthood. It was however an objection in his
way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe,
nor a priest on earth. How then was He a Priest? some one may say.

And just as in the Epistle to the Romans having taken up an argument of which
they were not easily persuaded, that Faith effects that which the labor of
the Law could not, nor the sweat of the daily life, he betook himself to the
Patriarch and referred the whole [question] to that time: so now here also
he opens out the other path of the Priesthood, showing its superiority from
the things which happened before. And as, in [the matter of] punishment, he
brings before them not Hell alone, but also what happened to their fathers,(3)
so now here also, he first establishes this position from things present. For
it were right indeed that earthly things should be proved from heavenly, but
when the hearers are weak, the opposite course is taken.

[2.] Up to a certain point he lays down first the things which are common
[to Christ and their High Priests], and then shows that He is superior. For
comparative(4) excellence arises thus, when in some respects there is community,
in others superiority; otherwise it is no longer comparative.

"For every High Priest taken from among men," this is common to
Christ; "is ordained for men in things pertaining to God," and this
also; "that he may offer both gifts and sacrifices for the people," and
this too, [yet] not entirely: what follows however is no longer so: "who
can have compassion(5) on the ignorant, and on them that are out of the way," from
this point forward is the superiority, "inasmuch as himself also is encompassed
with infirmity; and by reason hereof he ought as for the people, so also for
himself, to offer for sins."

Then also
[there are] other [points]: He is made [Priest] (he says) by Another and
does not of
Himself intrude
into [the office]. This too is common (ver.
4), "And no man taketh this honor to himself, but he that is called of
God as was Aaron."

Here again
he conciliates(6) them in another point, because He was sent from God: which
Christ was wont
to
say throughout to the Jews. "He that sent
Me is greater than I," and, "I came not of Myself." (John xii.
49; xiv. 28; viii. 42.)

He appears
to me in these words also to hint at the priests of the Jews, as being no
longer priests,
[but]
intruders and corrupters of the law of the priesthood;
(ver. 5) "So Christ also glorified not Himself to be made an High Priest."

How then
was He appointed (one says)? For Aaron was many times appointed as by the
Rod, and when the
fire
came down and destroyed those who wished to intrude
into the priesthood. But in this instance, on the contrary, they [the Jewish
Priests] not only suffered nothing, but even are in high esteem. Whence then
[His appointment]? He shows it from the prophecy. He has nothing [to allege]
perceptible by sense, nothing visible. For this cause he affirms it from prophecy,
from things future; "But He that said unto Him Thou art My Son, to-day
have I begotten Thee." What has this to do with the Son? Yea (he says)
it is a preparation for His being appointed by God.

Ver. 6. "As He saith also in another place, Thou art a Priest forever
after the order of Melchisedech." Unto whom now was this spoken?

Who is "after the order of Melchisedech"?
No other [than He]. For they all were under the Law, they all kept sabbaths,
they all were circumcised;
one could not point out any other [than Him].

[3.] Ver.
7, 8. "Who in the days of His flesh, when He had offered up
prayers and supplications with strong crying and tears, to Him that was able
to save Him from death, and was heard in that He feared; though He were a Son,
yet learned He obedience by the things which He suffered." Seest thou
that he sets forth nothing else than His care and the exceeding greatness of
His love? For what means the [expression] "with strong crying"? The
Gospel nowhere says this, nor that He wept when He prayed, nor yet that He
uttered a cry. Seest thou that it was a condescension? For he could not [merely]
say that He prayed, but also "with strong crying."

"And was heard," (he says), "in that He feared; though He were
a Son, yet learned He, obedience by the things which He suffered." (Ver.
9, 10), "And being made perfect He became the Author of eternal salvation
unto all them that obey Him: called of God an High Priest after the order of
Melchisedech."

Be it
with "crying," why also "strong [crying] and tears"?

"Having offered," (he says), "and having been heard in that
He feared." What sayest thou? Let the Heretics(1) be ashamed. The Son
of God "was heard in that He feared." And what more could any man
say concerning the prophets? And what sort of connection is there, in saying, "He
was heard in that He feared, though He were Son, yet learned He obedience by
the things which He suffered"? Would any man say these things concerning
God? Why, who was ever so mad? And who, even if he were beside himself, would
have uttered these things? "Having been heard," (he says), "in
that He feared, He learned obedience by the things which He suffered." What
obedience? He that before this had been obedient even unto death, as a Son
to His Father, how did He afterwards learn? Seest thou that this is spoken
concerning the Incarnation?

Tell me
now, did He pray the Father that He might be saved from death? And was it
for this cause that
He was "exceeding sorrowful, and said, If it
be possible, let this cup pass from Me"? (Matt. xxvi. 38, 39.) Yet He
nowhere prayed the Father concerning His resurrection, but on the contrary
He openly declares, "Destroy this temple and within three days I will
raise it up." (John. ii. 19.) And, "I have power to lay down My life,
and I have power to take it again. No man taketh it from Me, I lay it down
of Myself." (John x. 18.) What then is it; why did He pray? (And again
He said, "Behold we go up to Jerusalem, and the Son of Man shall be betrayed
unto the chief priests and scribes, and they shall condemn Him to death. And
they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify
Him; and the third day He shall rise again" (Matt. xx. 18, 19), and said
not, "My Father shall raise Me up again.") How then did He pray concerning
this? But for whom did He pray? For those who believed on Him.

And what
he means is this, 'He is readily listened to.' For since the), had not yet
the right opinion
concerning
Him, he said that He was heard. Just as
He Himself also when consoling His disciples said, "If ye loved Me, ye
would rejoice, because I go to My Father" (John xiv. 28), and "My
Father is greater than I." But how did He not glorify Himself, He who "made
Himself of no reputation" (Phil. ii. 7), He who gave Himself up? For,
it is said, "He gave Himself" up "for our sins." (See Gal.
i. 4.) And again, "Who gave Himself a ransom for us all." (1 Tim.
ii. 6.) What is it then? Thou seest that it is in reference to the flesh that
lowly things are spoken concerning Himself: So also here, "Although He
were Son, He was heard in that He feared," it is said. He wishes to show,
that the success was of Himself, rather than of God's favor. So great (he says)
was His reverence, that even on account thereof God had respect unto Him.

"He learned," he saith, to obey God. Here again he shows how great
is the gain of sufferings. "And having been made perfect," he says, "He
became the Author of salvation to them that obey Him." (Cf. supra, pp.
384, 391.) But if He, being the Son, gained obedience from His sufferings,
much more shall we. Dost thou see how many things he discourses about obedience,
that they might be persuaded to it? For it seems to me that they would not
be restrained. "From the things," he says, "which He suffered
He" continually "learned" to obey God. And being "made
perfect" through sufferings. This then is perfection, and by this means
must we arrive at perfection. For not only was He Himself saved, but became
to others also an abundant supply of salvation. For "being made perfect
He became the Author of salvation to them that obey Him."

[4.] "Being called," he says, "of God an High Priest after
the order of Melchisedech": (ver. 11) "Of whom we have many things
to say and hard to be uttered [or explained]." When he was about to proceed
to the difference of the Priesthood, he first reproves them, pointing out both
that such great condescension was "milk," and that it was because
they were children that he dwelt longer on the lowly subject, relating to the
flesh, and speaks [about Him] as about any righteous man. And see, he neither
kept silence as to the doctrine altogether, nor did he utter it; that on the
one hand, he might raise their thoughts, and persuade them to be perfect, and
that they might not be deprived of the great doctrines; and on the other, that
he might not overwhelm their minds.

"Of whom," he says, "we have many things to say and hard to
be explained, seeing ye are dull of hearing." Because they do not hear,
the doctrine is "hard to be explained." For when one has to do with
men who do not go along with him nor mind the things that are spoken, he cannot
well explain the subject to them.

But perhaps some one of you that stand here, is puzzled, and thinks it a hard
case, that owing to the Hebrews, he himself is hindered from hearing the more
perfect doctrines. Nay rather, I think that perhaps here also except a few,
there are many such [as they], so that this may be said concerning yourselves
also: but for the sake of those few I will speak.

Did he
then keep entire silence, or did he resume the subject again in what follows;
and do the same
as in
the Epistle to the Romans? For there too, when
he had first stopped the mouths of the gainsayers, and said, "Nay but,
O man, who art thou that repliest against God?" (Rom. ix. 20), he then
subjoined the solution. And for my own part I think that he was not even altogether
silent, and yet did not speak it out, in order to lead the hearers to a longing
[for the knowledge]. For having mentioned [the subject], and said that certain
great things were stored up in the doctrine, see how he frames his reproof
in combination with panegyric.

For this
is ever a part of Paul's wisdom, to mix painful things with kind ones. Which
he also does
in the Epistle
to the Galatians, saying, "Ye
did run well; who did hinder you?" (Gal. v. 7.) And, "Have ye suffered
so many things in vain? if it be yet in vain" (Gal. iii. 4), and, "I
have confidence in you in the Lord." (Gal. v. 10.) Which he says also
to these [Hebrews], "But we are persuaded better things of you, and things
that accompany salvation." (c. vi. 9.) For these two things he effects,
he does not overstrain them, nor suffer them to fall back; for if the examples
of others are sufficient to arouse the hearer, and to lead him to emulation;
when a man has himself for an example and is bidden to emulate himself, the
possibility follows at the same time. He therefore shows this also, and does
not suffer them to fall back as men utterly condemned, nor as being alway evil,
but [says] that they were once even good; (ver. 12) for "when for the
time ye ought to be teachers," he says. Here he shows that they had been
believers a long while, and he shows also that they ought to instruct others.

[5.] At
all events observe him continually travailing to introduce the discourse
concerning the High
Priest,
and still putting it off. For hear how he began: "Having
a great High Priest that is passed into the heavens" (c. iv. 14); and
omitting to say how He was great, he says again, "For every High Priest
taken from among men, is appointed for men in things pertaining to God." (c.
v. 1.) And again, "So Christ also glorified not Himself to be made an
High Priest." (c. v. 5) And again after saying, "Thou art a Priest
for ever after the order of Melchisedech" (c. v. 6), he again puts off
[the subject], saying, "Who in the days of His Flesh offered prayers and
supplications." (c. v. 7.) When therefore he had been so many times repulsed,
he says, as if excusing himself, The blame is with you. Alas! how great a difference!
When they ought to be teaching others, they are not even simply learners, but
the last of learners. (Ver. 12), "For when for the time ye ought to be
teachers, ye have need again that some one(1) teach you again which be the
first principles(2) of the oracles of God." Here he means the Human Nature
[of Christ]. For as in external literature it is necessary to learn the elements
first, so also here they were first taught concerning the human nature.

Thou seest
what is the cause of his uttering lowly things. So Paul did to the Athenians
also, discoursing
and saying, "The times of this ignorance
God winked at: but now commandeth all men everywhere to repent, because He
hath appointed a day in the which He will judge the world in righteousness
by that Man whom He hath ordained, whereof He hath given assurance unto all
men, in that He hath raised Him from the dead." (Acts xvii. 30, 31.) Therefore,
if he says anything lofty, he expresses it briefly, while the lowly statements
are scattered about in many parts of the Epistle. And thus too he shows the
lofty; since the very lowliness [of what is said] forbids the suspicion that
these things relate to the Divine Nature. So here also the safe ground was
kept.(3)

But what
produces this dullness? This he pointed out especially in the Epistle to
the Corinthians,
saying, "For whereas there is among you envy and strife
and divisions, are ye not carnal?" (x Cor. iii. 3.) But observe, I beseech
you, his great wisdom, how he always deals according to the distempers before
him. For there the weakness arose more from ignorance, or rather from sin;
but here not from sins only, but also from continual afflictions. Wherefore
he also uses expressions calculated to show the difference, not saying, "ye
are become carnal," but" dull": in that case" carnal," but
in this the pain is greater. For they [the Corinthians] indeed were not able
to endure [his reproof], because they were carnal: but these were able. For
in saying, "Seeing ye are become dull of hearing" (c. v. 11), he
shows that formerly they were sound in health, and were strong, fervent in
zeal, which he also afterwards testifies respecting them.

[6.] "And are become such as have need of milk, not of strong meat." He
always calls the lowly doctrine "milk," both in this place and in
the other. "When," he says, "for [i.e. "because of"]
the time ye ought to be teachers": because of that very thing, namely
the time, for which ye ought especially to be strong, for this especially ye
are become backsliding. Now he calls it "milk," on account of its
being suited to the more simple. But to the more perfect it is injurious, and
the dwelling on these things is hurtful. So that it is not fitting that matters
of the Law should be introduced(1) now or the comparison made from them, [such
as] that He was an High Priest, and offered sacrifice, and needed crying and
supplication. Wherefore see how these things are unhealthful(2) to "us";
but at that time they nourished them being by no means unhealthful to them.

So then
the oracles of God are true nourishment. "For I will give unto
them," he saith, "not a famine of bread, nor a thirst of water, but
a famine of hearing the word of the Lord." (Amos viii. 11.)

"I gave you milk to drink, and not meat" (1
Cor. iii. 2); He did not say, I fed you, showing that such [nourishment]
as this is not food, but
that [the case is] like that of little children who cannot be fed with bread.
For such have not drink given them, but their food is to them instead of drink.

Moreover
he did not say, "ye have need," but "ye are become
such as have need of milk and not of strong meat." That is, ye willed
[it]; ye have reduced yourselves to this, to this need.

Ver. 13. "For every one that partaketh of milk is unskilled in the word
of righteousness: for he is a babe." What is "the Word [doctrine]
of righteousness"? He seems to me here to hint at conduct also. That which
Christ also said, "Except your righteousness shall exceed the righteousness
of the Scribes and Pharisees" (Matt. v. 20), this he says likewise, "unskilled
in the word of righteousness," that is, he that is unskilled in the philosophy
that is above, is unable to embrace a perfect and exact life.(3) Or else by "righteousness" he
here means Christ, and the high doctrine concerning Him.

That they
then were" become dull," he said; but from what cause,
he did not add, leaving it to themselves to know it, and not wishing to make
his discourse hard to bear. But in the case of the Galatians he both "marveled" (Gal.
i. 6) and "stood in doubt" (Gal. iv. 20), which tends much more to
encourage, as [it is the language] of one who would never have expected that
this should happen. For this is [what] the doubting [implies].

Thou seest
that there is another infancy, Thou seest that there is another full age.(4)
Let us
become of "full age" in this sense: It is in
the power even of those who are children, and the young to come to that "full
age": for it is not of nature, but of virtue.

[7.] Ver.
14. "But strong meat belongeth to them that are of full age
[perfect], even them who by reason of use have their senses exercised to discern
both good and evil." Those had not "their senses exercised," nor
did they "know good and evil." He is not speaking now concerning
life [conduct], when he says "to discern good and evil," for this
is possible and easy for every man to know, but concerning doctrines that are
wholesome and sublime, and those that are corrupted and low. The babe knows
not how to distinguish bad and good food. Oftentimes at least it even puts
dirt into its mouth, and takes what is hurtful; and it does all things without
judgment; but not [so] the full grown man. Such [babes] are they who lightly
listen to everything, and give up their ears indiscriminately: which seems
to me to blame these [Hebrews] also, as being lightly "carried about," and
now giving themselves to these, now to those. Which he also hinted near the
end [of the Epistle], saying, "Be not carried aside by divers and strange
doctrines." (c. xiii. 9.) This is the meaning of "to discern good
and evil." "For the mouth tasteth meat, but the soul trieth words." (Job
xxxiv. 3.)

[8.] Let
us then learn this lesson. Do not, when thou hearest that a man is not a
Heathen nor a
Jew, straightway
believe him to be a Christian; but examine
also into all the other points; for even Manichaeans, and all the heresies,
have put on this mask, in order thus to deceive the more simple. But if we "have
the senses" of the soul "exercised to discern both good and evil," we
are able to discern such [teachers].

But how
do our "senses" become "exercised"?
By continual hearing; by experience of the Scriptures. For when we set forth
the error of
those [Heretics], and thou hearest today and to-morrow; and provest that it
is not right, thou hast learnt the whole, thou hast known the whole: and even
if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.

"That have," he says, their "senses exercised." Thou seest
that it is needful to exercise our hearing by divine studies, so that they
may not sound strangely. "Exercised," saith he, "for discerning," that
is, to be skilled.

One man says, that there is no Resurrection; and another looks for none of
the things to come; another says there is a different God; another that He
has His beginning from Mary. And see at once how they have all fallen away
from want of moderation,(1) some by excess, others by defect. As for instance,
the first Heresy of all was that of Marcion; this introduced another different
God, who has no existence.(2) See the excess. After this that of Sabellius,
saying that the Son and the Spirit and the Father are One.(3) Next that of
Marcellus and Photinus, setting forth the same things. Moreover that of Paul
of Samosata, saying that He had His beginning from Mary. Afterwards that of
the Manichaeans; for this is the most modern of all. After these the heresy
of Arius. And there are others too.

And on this account have we received the Faith, that we might not be compelled
to attack innumerable heresies, and to deal with them, but whatever any man
might have endeavored either to add or take away, that we might consider spurious.
For as those who give the standards do not oblige [people] to busy themselves
about measures innumerable, but bid them keep to what is given them; so also
in the case of doctrines.

[9.] But no man is willing to give heed to the Scriptures. For if we did give
heed, not only should we not be ourselves entangled by deceit, but we should
also set others free who are deceived, and should draw them out of dangers.
For the strong soldier is not only able to help himself, but also to protect
his comrade, and to free him from the malice of the enemy. But as it is, some
do not even know that there are any Scriptures. Yet the Holy Spirit indeed
made so many wise provisions in order that they might be safely kept.

And look at it from the first, that ye may learn the unspeakable love of God.
He inspired the blessed Moses; He engraved the tables, He detained him on the
mount forty days; and again as many [more] to give the Law. And after this
He sent prophets who suffered woes innumerable. War came on; they slew them
all, they cut them to pieces, the books were burned. Again, He inspired another
admirable man to publish them, Ezra I mean, and caused them to be put together
from the remains, And after this He arranged that they should be translated
by the seventy. They did translate them. Christ came, He receives them; the
Apostles disperse them among men. Christ wrought signs and wonders.

What then
after so great painstaking? The Apostles also wrote, even as Paul likewise
said, "they were written for our admonition, upon whom the ends
of the world are come." (1 Cor. x. 11.) And again Christ said, "Ye
do err not knowing the Scriptures" (Matt. xxii. 29): and again Paul said, "That
through patience and comfort of the Scriptures we may have hope." (Rom.
xv. 4.) And again, "All Scripture is given by inspiration of God, and
is profitable." (2 Tim. iii. 16.) And "let the word of Christ dwell
in you richly." (Col. iii. 16.) And the prophet, "he shall meditate
in His Law day and night" (Ps. i. 2), and again in another place, "Let
all thy communication be in the law of the Most High." (Ecclus. ix. 15.)
And again, "How sweet are Thy words unto my throat." (He said not
to my hearing, but to my "throat"); "more than honey and the
honeycomb to my mouth." (Ps. cxix. 103.) And Moses says, "Thou shalt
meditate in them continually, when thou risest up, when thou sittest, when
thou liest down." (Deut. vi. 7.) "Be in them" (1 Tim. iv. 15),
saith he. And innumerable things one might say concerning them. But notwithstanding,
after so many things there are some who do not even know that there are Scriptures
at all. For this cause, believe me, nothing sound, nothing profitable comes
from us.

[10.]
Yet, if any one wished to learn military affairs, of necessity he must learn
the military
laws. And
if any one sought to learn navigation or carpentry
or anything else, of necessity he must learn the [principles] of the art. But
in this case they will not do anything of the kind, although this is a science
which needs much wakeful attention. For that it too is an art which needs teaching,
hear the prophet saying, "Come, ye children, hearken unto me, I will teach
you the fear of the Lord." (Ps. xxxiv. 11.) It follows therefore certainly
that the fear of God needs teaching. Then he says, "What man is he that
desireth life?" (Ps. xxxiv. 12.) He means the life yonder; and again, "Keep
thy tongue from evil and thy lips from speaking guile; depart from evil and
do good, seek peace and pursue it." (Ps. xxxiv. 13, 14.)

Do you
know indeed who said these things, a prophet or a historian, or an apostle,
or an evangelist?
For my
own part I do not think you do, except a
few. Yea and these themselves again, if we bring forward a testimony from some
other place, will be in the same case as the rest of you. For see, I repeat
the same statement expressed in other words. "Wash ye, make you clean,
put away your wickedness from your souls before Mine eyes, learn to do well,
seek out judgment. Keep thy tongue from evil, and do good: learn to do well." (Isa.
i. 16, 17.) Thou seest that virtue needs to be taught? For this one says, "I
will teach you the fear of the Lord," and the other, "Learn to do
well."

Now then
do you know where these words are? For myself I do not think you do, except
a few. And yet
every
week these things are read to you twice or
even three times: and the reader when he goes up [to the desk] first says whose
the book is, [the book] of such a prophet, and then says what he says, so that
it shall be more intelligible to you and you may not only know the contents
of the Book, but also the reason of the writings, and who spake these things.
But all in vain; all to no purpose. For your zeal is spent on things of this
life, and of things spiritual no account is made. Therefore not even those
matters turn out according to your wishes, but there also are many difficulties.
For Christ says, "Seek ye the Kingdom of God, and all these things shall
be added unto you." (Matt. vi. 33.) These things He said, shall also be
given in the way of addition: but we have inverted the order and seek the earth
and the good things which are in the earth, as if those other [heavenly] things
were to be given us in addition. Therefore we have neither the one nor the
other. Let us then at last wake up and become coveters of the things which
shall be hereafter; for so these also will follow. For it is not possible that
he who seeks the things that relate to God, should not also attain human [blessings].
It is the declaration of the Truth itself which says this. Let us not then
act otherwise, but let us hold fast to the counsel of Christ, lest we fail
of all. But God is able to give you compunction and to make you better, in
Christ Jesus our Lord, with whom to the Father together with the Holy Ghost
be glory, power, honor, now and for ever and world without end. Amen.

HOMILY IX.

HEBREWS vi. 1-3.

"Therefore
leaving the principles of the Doctrine of Christ,[1] let us go on unto perfection,
not laying again
the foundation of repentance from dead
works and of faith toward God; of the doctrine of baptisms, and of laying on
of hands; and of resurrection of the dead, and of eternal judgment. And this
we will do, if God permit."

[1.] YOU
have heard how much Paul found fault with the Hebrews for wishing to be always
learning
about the
same things. And with good reason: "For
when for the time ye ought to be teachers, ye have need again that some one
teach you the elements of the first principles[2] of the oracles of God." (c.
v. 12.)

I am afraid
that this might fitly be said to you also, that "when for
the time ye ought to be teachers," ye do not maintain the rank of learners,
but ever hearing the same things, and on the same subjects, you are in the
same condition as if you heard no one. And if any man should question you,
no one will be able to answer, except a very few who may soon be counted.

But this is no trifling loss. For oftentimes when the teacher wishes to go
on further, and to touch on higher and more mysterious themes, the want of
attention in those who are to be taught prevents.

For just as in the case of a grammar-master, if a boy though hearing continually
the first elements does not master them, it will be necessary for him to be
continually dinning the same things into the boy, and he will not leave off
teaching, until the boy has been able to learn them accurately; for it is great
folly to lead him on to other things, without having put the first well into
him; so too in the Church, if while we constantly say the same things you learn
nothing more, we shall never cease saying the same things.

For if our preaching were a matter of display and ambition, it would have
been right to jump from one subject to another and change about continually,
taking no thought for you, but only for your applauses. But since we have not
devoted our zeal to this, but our labors are all for your profit, we shall
not cease discoursing to you on the same subjects, till you succeed in learning
them. For I might have said much about Gentile superstition, and about the
Manichaeans, and about the Marcionists, and by the grace of God have given
them heavy blows, but this sort of discourse is out of season. For to those
who do not yet know accurately their own affairs, to those who have not yet
learned that to be covetous is evil, who would utter such discourses as those,
and lead them on to other subjects before the time?

We then shall not cease to say the same things, whether ye be persuaded or
not. We fear however, that by continually saying the same things, if ye hearken
not, we may make the condemnation heavier for the disobedient.

I must not however say this in regard to you all; for I know many who are
benefited by their coming here, who might with justice cry out against those
others, as insidiously injuring them(1) by their ignorance and inattention.
But not even so will they be injured. For hearing the same things continually
is useful even to those who know them, since by often hearing what we know
we are more deeply affected. We know, for instance, that Humility is an excellent
thing, and that Christ often discoursed about it; but when we listen to the
words themselves and the reflections made upon them, we are yet more affected,
even if we hear them ten thousand times.

[2.] It
is then a fitting time for us also to say now to you, "Wherefore
leaving the beginning of the doctrine of Christ, let us go unto perfection."

What is" the beginning of the doctrine"?(2) He goes on to state
it himself, saying, "not laying again" (these are his words) "the
foundation of repentance from dead works, and faith toward God, of the doctrine
of baptisms and of laying on of hands, of the resurrection of the dead, and
of eternal judgment."

But if
this be "the Beginning," what else is our doctrine save to
repent "from dead works," and through the Spirit to receive "the
faith,"(3) in "the resurrection of the dead, and eternal judgment"?
But what is "the Beginning"? "The Beginning," he says,
is nothing else than this, when there is not a strict life. For as it is necessary
to instruct one who is entering on the study of grammar, in the Elements(4)
first, so also must the Christian know these things accurately, and have no
doubt concerning them. And should he again have need of teaching, he has not
yet the foundation. For one who is firmly grounded ought to be fixed and to
stand steady, and not be moved about. But if one who has been catechised and
baptized is going ten years afterwards to hear again about the Faith, and that
we ought to "believe" in "the resurrection of the dead," he
does not yet have the foundation, he is again seeking after the beginning of
the Christian religion. For that the Faith is the foundation, and the rest
the building, hear him [the Apostle] saying; "I have laid the foundation
and another buildeth thereupon." (1 Cor. iii. 10.) "If any man build
upon this foundation, gold, silver, precious stones, wood, hay, stubble." (1
Cor. iii. 12.)

[3.] But
what is, "let us go on unto perfection"?
Let us henceforth proceed (he means) even to the very roof, that is, let
us have the best life.
For as in the case of the letters the Alpha(5) involves the whole, and as the
foundation, the whole building, so also does full assurance concerning the
Faith involve purity of life. And without this it is not possible to be a Christian,
as without foundations there can be no building; nor skill in literature without
the letters. Still if one should be always going round about the letters, or
if about the foundation, not about the building, he will never gain anything.

Do not
however think that the Faith is depreciated by being called elementary: for
it is indeed the
whole power:
for when he says, "For every one that
useth milk is unskilled in the word of righteousness, for he is a babe" (c.
v. 13), it is not this which he calls "milk." But to be still doubting
about these things is [a sign] of a mind feeble, and needing many discourses.
For these are the wholesome doctrines. For we call him "a perfect man" [i.e. "of
full age"] who with the faith has a right life; but if any one have faith,
yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace
on the doctrine, him we shall with reason call "a babe," in that
he has gone back again to the beginning. So that even if we have been ten thousand
years in the faith, yet are not firm in it, we are babes; when we show a life
not in conformity with it; when we are still laying a foundation.

[4.] But
besides [their way of] life he brings another charge also against these [Hebrews],
as being
shaken
to and fro, and needing "to lay a foundation
of repentance from dead works." For he who changes from one to another,
giving up this, and choosing that, ought first to condemn this, and to be separated
from the system, and then to pass to the other. But if he intends again to
lay hold on the first, how shall he touch the second?

What then
of the Law (he says)? We have condemned it, and again we run back to it.
This is not a shifting
about, for here also [under the Gospel] we have
a law. "Do we then" (he says) "make void the law through faith?
God forbid, yea we establish the Law." (Rom. iii. 31.) I was speaking
concerning evil deeds. For he that intends to pursue virtue ought to condemn
wickedness first, and then go in pursuit of it. For repentance cannot prove(1)
them clean. For this cause they were straightway baptized, that what they were
unable to accomplish by themselves, this might be effected by the grace of
Christ. Neither then does repentance suffice for purification, but men must
first receive baptism. At all events, it was necessary to come to baptism,
having condemned the sins thereby and given sentence against them.

But what
is "the doctrine of baptisms"? Not as if there were many
baptisms, but one only.(2) Why then did he express it in the plural? Because
he had said, "not laying again a foundation of repentance." For if
he again baptized them and catechised them afresh, and having been baptized
at the beginning(3) they were again taught what things ought to be done and
what ought not, they would remain perpetually incorrigible.

"And of laying on of hands." For thus did they receive the Spirit, "when
Paul had laid his hands on them" (Acts xix. 6), it is said.

"And of the resurrection of the dead." For
this is both effected in baptism, and is affirmed in the confession.

"And of eternal judgment." But why does he say this? Because it
was likely that, having already believed, they would either be shaken [from
their faith], or would lead evil and slothful lives, he says, "be wakeful."(4)

It is not open to them to say, If we live slothfully we will be baptized again,
we will be catechised again, we will again receive the Spirit; even if now
we fall from the faith, we shall be able again by being baptized, to wash away
our sins, and to attain to the same state as before. Ye are deceived (he says)
in supposing these things.

[5 .]
Ver. 4, 5. "For
it is impossible for those who were once enlightened and have tasted of the
heavenly
girl, and were made partakers of the Holy Ghost,
and have tasted the good word of God, and the powers of the world to come,
if they shall fall away, to renew them again unto repentance, crucifying(5)
to themselves the Son of God afresh, and putting Him to an open shame."

And see
how putting them to shame,(6) and forbiddingly he begins. "Impossible." No
longer (he says) expect that which is not possible; (For he said not, It is
not seemly, or, It is not expedient, or, It is not lawful, but "impossible," so
as to cast [them] into despair), if ye have once been altogether enlightened.

Then he
adds, "and have tasted of the heavenly gift. If ye have tasted" (he
says) "of the heavenly gift," that is, of forgiveness. "And
been made partakers of the Holy Ghost, and tasted the good word of God" (he
is speaking here of the doctrine) "and the powers of the world to come" (what
powers is he speaking of? either the working of miracles, or "the earnest
of the Spirit"--2 Cor. i. 22) "and have fallen away, to renew them
again unto repentance, seeing they crucify to themselves the Son of God afresh
and put Him to an open shame." "Renew them," he says, "unto
repentance," that is, by repentance, for unto repentance is by repentance.
What then, is repentance excluded? Not repentance, far from it! But the renewing
again by the layer.(7) For he did not say, "impossible" to be renewed "unto
repentance," and stop, but added how "impossible, [by] crucifying
afresh.

To "be renewed," that is, to be made new, for to make men new is
[the work] of the layer only: for (it is said) "thy youth shall be renewed
as the eagle's." (Ps. ciii. 5.) But it is [the work of] repentance, when
those who have been made new, have afterwards become old through sins, to set
them free from this old age, and to make them strong.(8) To bring them to that
former brightness however, is not possible; for there the whole was Grace.

[6.] "Crucifying to themselves," he says, "the Son of God afresh,
and putting Him to an open shame." What he means is this. Baptism is a
Cross, and "our old man was crucified with [Him]" (Rom. vi. 6), for
we were "made conformable to the likeness of His death" (Rom. vi.
5; Phil. iii. 10), and again, "we were buried therefore with Him by baptism
into death." (Rom. vi. 4.) Wherefore, as it is not possible that Christ
should be crucified a second time, for that is to "put Him to an open
shame."(9) For "if death shall no more have dominion over Him" (Rom.
vi. 9), if He rose again, by His resurrection becoming superior to death; if
by death He wrestled with and overcame death, and then is crucified again,
all those things become a fable and a mockery.(10) He then that baptizeth(1)
a second time, crucifies Him again.

But what
is "crucifying afresh"?
[It is] crucifying over again. For as Christ died on the cross, so do we
in baptism, not as to the flesh,
but as to sin. Behold two deaths. He died as to the flesh; in our case the
old man was buried, and the new man arose, made conformable to the likeness
of His death. If therefore it is necessary to be baptized [again(2)], it is
necessary that this same [Christ] should die again. For baptism is nothing
else than the putting to death of the baptized, and his rising again.

And he
well said, "crucifying afresh unto themselves." For
he that does this, as having forgotten the former grace,(3) and ordering
his own life
carelessly, acts in all respects as if there were another baptism. It behooves
us therefore to take heed and to make ourselves safe.

[7.] What
is, "having tasted of the heavenly gift"? it is, "of
the remission of sins": for this is of God alone to bestow, and the grace
is a grace once for all. "What then? shall we continue in sin that grace
may abound? Far from it!" (Rom. vi, 1, 2.) But if we should be always
going to be saved by grace we shall never be good. For where there is but one
grace, and we are yet so indolent, should we then cease sinning if we knew
that it is possible again to have our sins washed away? For my part I think
not.

He here shows that the gifts are many: and to explain it, Ye were counted
worthy (he says) of so great forgiveness; for he that was sitting in darkness,
he that was at enmity, he that was at open war, that was alienated, that was
hated of God, that was lost, he having been suddenly enlightened, counted worthy
of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of
heaven, of those other good things, the unspeakable mysteries; and who does
not even thus become better, but while indeed worthy of perdition, obtained
salvation and honor, as if he had successfully accomplished great things; how
could he be again baptized?

On two
grounds then he said that the thing was impossible, and he put the stronger
last: first,
because he
who has been deemed worthy of such [blessings],
and who has betrayed all that was granted to him, is not worthy to be again
renewed; neither(4) is it possible that [Christ] should again be crucified
afresh: for this is to "put Him to an open shame."

There is not then any second layer: there is not [indeed]. And if there is,
there is also a third, and a fourth; for the former one is continually disannulled
by the later, and this continually by another, and so on without end.

"And tasted," he says, "the good word of God"; and he
does not unfold it; "and the powers of the world to come," for to
live as Angels and to have no need of earthly things, to know that this is
the means of our introduction to the enjoyment of the worlds to come; this
may we learn through the Spirit, and enter into those sacred recesses.

What are "the powers of the world to come"?
Life eternal, angelic conversation. Of these we have already received the
earnest through our Faith
from the Spirit. Tell me then, if after having been introduced into a palace,
and entrusted with all things therein, thou hadst then betrayed all, wouldest
thou have been entrusted with them again?(5)

[8.] What
then (you say)? Is there no repentance? There is repentance, but there is
no second baptism:
but repentance
there is, and it has great force,
and is able to set free from the burden of his sins, if he will, even him that
hath been baptized much in sins, and to establish in safety him who is in danger,
even though he should have come unto the very depth of wickedness. And this
is evident from many places. "For," says one, "doth not he that
falleth rise again? or he that turneth away, doth not he turn back to [God]?" (Jer.
viii. 4.) It is possible, if we will, that Christ should be formed in us again:
for hear Paul saying, "My little children of whom I travail in birth again,
until Christ be formed in you." (Gal. iv. 19.) Only let us lay hold on
repentance.

For behold the love of God to man! We ought on every ground to have been punished
at the first; in that having received the natural law, and enjoyed innumerable
blessings, we have not acknowledged our Master, and have lived an unclean life.
Yet He not only has not punished us, but has even made us partakers of countless
blessings, just as if we had accomplished great things. Again we fell away,
and not even so does He punish us, but has given medicine of repentance, which
is sufficient to put away and blot out all our sins; only if we knew the nature
of the medicine, and how we ought to apply it.

What then
is the medicine of Repentance? and how is it made up? First, of the condemnation
of our own
sins;(6) "For" (it is said) "mine
iniquity have I not hid" (Ps. xxxii. 5); and again, "I will confess
against myself my lawlessness unto the Lord, and Thou forgavest the iniquity
of my heart." And "Declare thou at the first thy sins, that thou
mayest be justified." (Isa. xliii. 26.) And, "The righteous man is
an accuser of himself at the first speaking." (Prov. xviii. 17.)

Secondly, of great humbleness of mind: For it is like a golden chain; if one
have hold of the beginning, all will follow. Because if thou confess thy sin
as one ought to confess, the soul is humbled. For conscience turning it on
itself(1) causeth it to be subdued.

Other
things too must be added to humbleness of mind if it be such as the blessed
David knew, when
he said, "A broken and a contrite heart God will
not despise." (Ps. li. 17.) For that which is broken does not rise up,
does not strike, but is ready to be ill-treated and itself riseth not up. Such
is contrition of heart: though it be insulted, though it be evil entreated,
it is quiet, and is not eager for vengeance.

And after
humbleness of mind, there is need of intense prayers, of many tears, tears
by day, and
tears by night:
for, he says, "every night, will I wash
my bed, I will water my couch with my tears. I am weary with my groaning." (Ps.
vi. 6.) And again, "For I have eaten ashes as it were bread, and mingled
my drink with weeping." (Ps. cii. 9.)

And after
prayer thus intense, there is need of much almsgiving: for this it is which
especially
gives strength
to the medicine of repentance. And as
there is a medicine among the physicians' helps which receives many herbs,
but one is the essential, so also in case of repentance this is the essential
herb, yea, it may be everything. For hear what the Divine Scripture says, "Give
alms, and all things shall be clean." (Luke xi. 41.) And again, "By
alms-giving and acts of faithfulness(2) sins are purged away." (Prov.
xvi. 6.) And, "Water will quench a flaming fire, and alms will do away
with great sins." (Ecclus. iii. 30.)

Next not
being angry with any one, not bearing malice; the forgiving all their trespasses.
For, it
is said, "Man retaineth wrath against man, and yet
seeketh healing from the Lord." (Ecclus. xxviii. 3.) "Forgive that
ye may be forgiven." (Mark xi. 25.)

Also,
the converting our brethren from their wandering. For, it is said,(3) "Go
thou, and convert thy brethren, that thy sins may be forgiven thee." And
from one's being in close relations with(4) the priests, "and if," it
is said, "a man hath committed sins it shall be forgiven him." (Jas.
v. 15.) To stand forward in defense of those who are wronged. Not to retain
anger: to bear all things meekly.

[9.] Now then, before you learned that it is possible to have our sins washed
away by means of repentance, were ye not in an agony, because there is no second
laver, and were ye not in despair of yourselves? But now that we have learned
by what means repentance and remission is brought to a successful issue, and
that we shall be able entirely to escape, if we be willing to use it aright,
what forgiveness can we possibly obtain, if we do not even enter on the thought
of our sins? since if this were done, all would be accomplished.

For as he who enters the door, is within; so he who reckons up his own evils
will also certainly come to get them cured. But should he say, I am a sinner,
without reckoning them up specifically,(5) and saying, This and this sin have
I committed, he will never leave off, confessing indeed continually, but never
caring in earnest for amendment. For should he have laid down a beginning,
all the rest will unquestionably follow too, if only in one point(6) he have
shown a beginning: for in every case the beginning and the preliminaries are
difficult. This then let us lay as a foundation, and all will be smooth and
easy.

Let us
begin therefore, I entreat you, one with. making his prayers intense: another
with continual
weeping:
another with downcast(7) countenance. For not
even is this, which is so small, unprofitable: for "I saw" (it is
said) "that he was grieved and went downcast, and I healed his ways." (Isa.
lvii. 17, 18.)

But let
us all humble our own souls by alms-giving and forgiving our neighbors their
trespasses,
by not remembering
injuries, nor avenging ourselves. If we
continually reflect on our sins, no external circumstances can make us elated:
neither riches, nor power, nor authority, nor honor; nay, even should we sit
in the imperial chariot itself, we shall sigh bitterly: Since even the blessed
David was a King, and yet he said, "Every night I will wash my bed," [&c.]
(Ps. vi. 6): and he was not at all hurt by the purple robe and the diadem:
he was not puffed up; for he knew himself to be a man, and inasmuch as his
heart had been made contrite, he went mourning.

[10.] For what are all things human? Ashes and dust, and as it were spray
before the wind; a smoke and a shadow, and a leaf driven here and there; and
a flower; a dream, and a tale, and a fable, wind and air vainly puffed out
and wasting away; a feather that hath no stay, a stream flowing by, or if there
be aught of more nothingness than these.

For, tell me, what dost thou esteem great? What dignity thinkest thou to be
great? is it that of the Consul? For the many think no greater dignity than
that. He who is not Consul is not a whit inferior to him who is in so great
splendor, who is so greatly admired. Both one and the other are of the same
dignity; both of them alike, after a little while, are no more.

When was he made [Consul]? For how long a time? tell me: for two days? Nay,
this takes place even in dreams. But that is [only] a dream, you say. And what
is this? For (tell me) what is by day, is it [therefore] not a dream? Why do
we not rather call these things a dream? For as dreams when the day comes on
are proved, to be nothing: so these things also, when the night comes on, are
proved to be nothing. For night and day have received each an equal portion
of time, and have equally divided all duration. Therefore as in the day a person
rejoices not in what happened at night, so neither in the night is it possible
for him to reap the fruit of what is done in the day. Thou hast been made Consul?
So was I in the night; only I in the night, thou in the day. And what of this?
Not even so hast thou any advantage over me, except haply its being said, Such
an one is Consul, and the pleasure that springs from the words, gives him the
advantage.

I mean
something of this kind, for I will express it more plainly: if I say "Such
an one is Consul," and bestow on him the name, is it not gone as soon
as it is spoken? So also are the things themselves; no sooner doth the Consul
appear, than he is no more. But let us suppose [that he is Consul] for a year,
or two years, or three or four years. Where are they who were ten times Consul?
Nowhere.

But Paul is not so. For he was, and also is living continually: he did not
live one day, nor two, nor ten, and twenty, nor thirty; nor ten and twenty,
nor yet thirty years--and die. Even the four hundredth year is now past, and
still even yet is he illustrious, yea much more illustrious than when he was
alive. And these things indeed [are] on earth; but the glory of the saints
in heaven what word could set forth?

Wherefore I entreat you, let us seek this glory; let us pursue after it, that
we may attain it. For this is the true glory. Let us henceforth stand aloof
from the things of this life, that we may find grace and mercy in Christ Jesus
our Lord: with whom to the Father, together with the Holy Ghost, be glory,
power, honor and worship, now and for ever, and world without end. Amen.